Welcome Friends: Ahlan wa sahlan!
I’d like to introduce our dear Readers to another renowned scholar, Arthur J. Arberry, who, in 1955, first published ‘The Koran Interpreted.’ This book is noteworthy for its lyrical English and considered by some to be the most beautifully translated meanings of the Qur’an in the English Language.
In his ‘Preface,’ Arberry highlights the beauty of the Arabic Qur’an and explains that it cannot be translated:
“In choosing to call the present work The Koran Interpreted I have conceded the relevancy of the orthodox Muslim view, of which Pickthall, for one, was so conscious, that the Koran is untranslatable. Some of the implications of that doctrine are sketched out in the preface to my The Holy Koran: an Introduction with Selections (Allen & Unwin, 1955), and it is not proposed to repeat the same argument here. Briefly, the rhetoric and rhythm of the Arabic of the Koran are so characteristic, so powerful, so highly emotive, that any version whatsoever is bound in the nature of things to be but a poor copy of the glittering splendour of the original. Never was it more true than in this instance, that “Traduttore, Traditore!”
In Italian, “Traduttore, Traditore!” means ‘Translator, Traitor!’ because by translating, one ends up betraying the original work.
Since we are trying very hard with our IQRA project NOT to betray Qur’anic intent, we should always consider our Qur’anic explanation as an ongoing project, open to revision at all times.
May God accept and guide this humble effort.
Yusuf Ali’s Translation of this Chapter.
Muhammad Asad’s Translation of this Chapter.
COMMENTS:
1. We start with Verse 112 which is SO beautiful in Arabic. Listen to it at Tanzil (‘Recitation’ window Left side-bar. I like Al-Ghamadi).
Nine characteristics awarded BY GOD HIMSELF to those whom He names ‘Al-Mu’mineen/the Faithful and Trusting,’ to whom HE is sending glad tidings! How heart-warming it must have been for the Prophet’s companions to be acknowledged in such manner!
“Those who return in repentance(to God), who worship (Him), who praise (Him), who stretch out/spread out (to better themselves and serve), who bow, who prostrate, who enjoin what is mutually acceptable and forbid what is mutually objectionable, and who safeguard/maintain God’s Boundaries — and give glad tidings to The Faithful.”
(Notice that these are all the COMBINED characteristics of one group, the Faithful! Had any characteristic belonged to a separate group of people you would have seen the word ‘and’ before it.)
“Saa’iHoon:”[1]
-Arberry explained the fourth characteristic as ‘those who journey.’
-Yusuf Ali explains this word as those that wander in devotion to the cause of God.
-Asad says it is about those who “go on and on [seeking His goodly acceptance].”
Many exegetes explain it as ‘Those Who Fast’ but this needs further elaboration since it is not simply from food and drink that one would be fasting, but rather from all that distances oneself from God.
Our lexicographer Ibn Faris[2] tells us the word is about something flowing like running water or spreading shade, and he points to Q.9:2 where it is about people roaming freely.
Al Zamakhshari says that “sa’iHoon” are people who -travelling light like travelers- would be forsaking their desires (fasting from them), but then adds something very interesting, that some have considered the term to be about those whose goal is precuring knowledge, those who would travel the earth in pursuit of knowledge. [3]
No matter what the word points to, it is about stretching oneself in self-betterment and service. Does that prod us to stretch ourselves out of our comfort-zones? I think so.
2. Verses 113–114 are a notice of Severance from people who shirk God, especially the idol-worshippers. It is a total severance of ties.. no matter how related they are by blood or how close. This severance of all relationship included the need to stop praying to God for their forgiveness! The example of Abraham, peace upon him is given in that, once he had evidence that his father was hostile to God, he absolved (released) himself of that relationship.
Note the two beautiful characteristics of Abraham, tender and forbearing.
Awwaah: A person who is كثير التأوّهwhich literally means oft-saying “Oh!” with all the inner feelings of compassion, tenderness, love these words convey.[4]
3. Verse 115 is a statement which seems to indicate that ‘Guidance,’ by definition as God had intended it, is ‘to know what you should be aware of.’ Therefore, those who might stray -after guidance- would be doing so with open eyes (even if they turn a blind eye to the consequence of their actions. This might be referring to hypocrites who waver between faith and denial, and ultimately end up off the path).
Verse 116 is similar to two other verses which speak of God Alone being our Protector and Support, for everything .. all creation.. is His.
Verse 117 (Ali and Asad) is related to the ‘hour of Distress’ which took place on the occasion of the Battle of Tabuk, when the Prophet ﷺ, Emigrants, and Supporters were at their most desperate, and some were about to lose heart.
The verse starts and ends with God forgiving them what seems to have been a lapse in confidence on their part.
Verse 118: Notice the state of mind of the three men who lagged behind. We are familiar with their story, having discussed it earlier on Blog Post Day 98. We ended that footnote by saying:
“… Before dawn the next morning Qur’an was revealed HQ9:118 describing their pain and their repentance and declaring that God had indeed ‘forgiven them so that they might repent.’ The entire town rejoiced, a man on horseback was dispatched to give each of them the good news but someone had already climbed a hill and shouted out the good news, and therefore was able to reach them first. HQ9:43-46; 90; 102-105; 106; 118. We might be the ones asking for forgiveness, but when we do we must know… that God already has forgiven!”
4. Verse 119 calls upon those who have attained Faith, to be Aware of God and to be WITH the ‘saadiqeen’ صادقين. We uncovered the definition of ‘sadaqa-صدق’ in Blog Post Day 23 and Blog Post Day 103. The Arabic footnote, taken from two Lexicons tells us that being ‘true,’ is a word which denotes something strong and solid, because truth is more powerful than falsehood, which is why a sword or spear are described as ‘true,’ and a gift given in all willingness ‘sadaaq’ and ‘sadaqa.’ A friend in Arabic is a ‘sadeeq,’ because if there is no sincerity there is no friendship!
Therefore, we should always be WITH the Truthful if we are among Those Who Attained Faith!
This is something we should all be aware of at a time when hypocrisy seems to be the name of the game.
The next verses bring to an end the narrative on the Battle of Tabuk and its lessons. Verse 120 relates the fact that none should have lagged behind or succumbed to selfishness when the Messenger of God called them to him….the fact that every touch of thirst or weariness or need they felt, and every step they took and every advantage they had over their enemy only served to compile good deeds in their favor; God does not let go without reward any deeds of those who do ultimate Good.
5. Verse 121 seems to depart from the battle-ground, telling us that God took account of their spending, whether small or big, and their travels, to give them their reward AS PER THE BEST OF THEIR DEEDS.
This is beautiful. Check Tanzil to see how WE might qualify for this VIP treatment: If we patiently persevere (HQ 16: 96), if we have faith and do good deeds (HQ 16: 97; 29: 7), and IF WE ARE TRUTHFUL (HQ 39: 33-35). We have come full circle, back to TRUTH.
Verse 122, is very important, and this is an almost literal explanation:
“It is not for The Faithful to go forth all together; but rather, if a traveling-team from every group of them went forth so as to become well-versed[5] in Accountability, and to warn their people when they return to them, so that they may take heed.”
The word ‘Taa’ifah -طائفة’ is of the same root-verb as ‘Tawaaf’ which is to circumambulate, or go around something, which denotes constant motion, hence my explanation as traveling-team, or perhaps ‘action-team.’
Zamakhshari states in his commentary (1074-1143 AD)-punctuation and words within brackets are mine:
“The letter ‘laam’ (l) is to emphasize the negative, in that it is neither proper nor possible for everyone to leave their homeland altogether and go forth in pursuit of knowledge. This implies that, had it been proper, possible, and undamaging, then it would have been obligatory upon everyone to travel in pursuit of knowledge because (according to the Prophet’s Saying): ‘The pursuit of knowledge is obligatory upon every Muslim male and Muslim female.’ Since it is neither possible nor beneficial for everyone to (leave home and) go forth altogether, then it is recommended that, out of every large group, a smaller group would go forth in their stead, so as to bear the responsibility and hardship of learning and gathering knowledge, and that they should set, as the goal and ultimate aim of their efforts:
Delivering to their people (what they have learnt) in guidance, counsel, and cautionary advice.”
WOW.
Dear Reader:
Let us take a good look at two words: Nafara and Deen.
When these two words were explained as commonly understood (rather than according to the Arabi Qur’an; see multiple translations side-by-side) the entire verse came to be explained in reverse by most commentators especially those who limited the term ‘nafara’ to battle, although ‘nafara’ is simply about ‘distancing oneself; heading out somewhere, as Ibn Faris[6] says:
“Nafara: indicates disassociating and distancing. From that comes the bolting of an animal and others in flight, by distancing itself from its location and habitation. And Yawm al-Nafr: The day the crowds leave Mina.”
Understanding ‘nafara’ as heading out in battle is one reason why (in most exegeses) the knowledge of Deen/ fiqh is considered something to be obtained solely AT HOME, not abroad, because Deen -to them- means ‘religion’ rather than ‘accountability,’ as we see here in the words of Yusuf Ali:
“Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil).”
Yusuf Ali translated ‘deen’ as ‘religion,’ while we know that ‘deen’ is accountability.
Accountability which, under the ultimate obligation of answering to God, is in practical terms about us caring for and answering to each other:
Do you see the one who denies Deen/Accountability? (1)
For such is the one who pushes away the orphan (2)
And does not urge to the feeding of the incapacitated(107:3)[7]
We mentioned that understanding ‘nafara’ as ‘heading out in battle’ is one reason why many thought that knowledge of Deen would be obtained at home, but there is another important reason:
Historical fact:
‘Home’ during the time of revelation was where the Prophet was!
How could knowledge about accountability during the Prophet’s lifetime be obtained other than where he was, peace upon him? God’s Message -which he brought to life- was the source of knowledge of Deen!
BUT THAT WAS THEN.
God’s Message is for all time, and after God had ‘completed their Deen’ for our earliest predecessors it was up to future generations to maintain its perfect standard. Doing so would necessitate understanding the Qur’an, being in constant vigilance and objective self-appraisal, the latter requiring contrast and comparison.
Please remember that we are not speaking of ‘Deen-Allah’ here, or God’s Accountability Standard, which is indeed perfect for all time. We are speaking of OUR ‘deen/accountability standard’ as relates to how WE perceive it, for it could be, and indeed is, very much lacking when compared to what it should be.
One reason why the common Deen/Accountability standard in Muslim lands today is flawed is because our self-appraisal method has become subjectively flawed. How can we see our flaws when we keep thinking that OUR ‘deen,’ our own personal standard of accountability, is perfect?
I find all the verses that mention the Bedouin Arabs at the time of revelation worth careful scholarly study, and believe that if we did that, we’d be able to see more clearly where we have gone wrong as Muslims. See Q.49:16 where God tells the Messenger to ask them whether they really think that they are informing God as to their deen? Really?? They thought they were informing God? We might wish we could listen in on their conversation with the Messenger and find out what they were saying about their accountability standard, but perhaps all we have to do is look at ourselves:
We think that our accountability standard -as we see and proclaim it- is not only THE best but we also think that our standard and God’s Accountability Standard are one and the same!
May God forgive us.
Isn’t that what everyone thinks of their standard? Even the Deniers had their ‘deen’ which they were attached to and proud of![8]
Back to our verse:
“It is not for The Faithful to go forth all together; but rather, if a traveling-team from every group of them went forth so as to become well-versed[9] in Accountability, and to warn their people when they return to them, so that they may take heed.”
This verse urges groups of The Faithful to travel the earth, growing in knowledge and Accountability, studying the wonder that is Creation and meeting other peoples and benefitting from their knowledge with the goal of BRINGING THAT KNOWLEDGE HOME. Arabic-readers can see the footnote[10] expressing one understanding of this verse by an early (6th century after Hijra) commentator, Tubrusi, who quoted Al Jiba’i in stating clearly that ‘nafara’ is to go out in pursuit of knowledge, and quoted Al-Qadi in stating that the indication is that ‘tafaqquh’ (knowledge, understanding and experience) CAN ONLY BE OBTAINED ABROAD! It is amazing that later generations limited themselves to the narrowest interpretations, resulting in centuries of ignorance and hindrance. It is no wonder that our youth went forth in pursuit of knowledge despite society’s restrictions, and it is tragic that most have not returned to raise the standards back home.
Rereading this verse shows us how important it is to understand that the goal for leaving in the first place is to better our own society. But we cannot blame our youth for not returning: We haven’t prepared favorable conditions for them to return to, and we shall continue in the foreseeable future to suffer from this ‘brain-drain.’
To wrap up this topic:
Due to understanding ‘deen’ as ‘religion,’ and ‘nafara’ as heading out in battle, and due to the fact that knowledge of accountability at the time of revelation was indeed to be had in the Prophet’s presence, the understanding of this verse became restricted to the time of revelation: It became static.
In comparison, prior to that, by understanding the Qur’an as revealed, the earliest Faithful became very successful; they travelled the earth, observing, learning, and teaching.
In fact, traveling in pursuit of knowledge was common during early times, and many of us are familiar with the following two Hadeeth of the Prophet, peace upon him:
“Pursue knowledge even in China. The pursuit of knowledge is incumbent upon every Muslim, and the angels lower their wings to the seeker of knowledge in approval of that which he seeks.”[11]
Although reference to China in this Hadeeth is considered weak, mentioning this faraway land across the oceans serves to portray the aspirations of that era as well as the accomplishments: Just imagine, the mosque of Guangzhou, China was built more than 1,300 years ago!
“Seeking knowledge is an obligation upon every Muslim, and everything asks forgiveness for the seeker of knowledge, even the fish in the sea.”[12]
Amazing Hadeeth! Our ignorance has already impacted nature, the seas in particular, and knowing now that even the fish would be ‘praying’ for us is very humbling and shows us creation clearly that as one interactive unit.
6. Verse 123 is often taken out of context by extremists on both sides, some to justify their acts ‘in the name of Islam’ – AND others to justify their acts against it. But before we discuss what commentators have pointed out regarding specific verse context, let’s look at evidence from general Qur’anic context, precise translation, and gist (the essential idea of an argument):
In Yusuf Ali’s translation:
“O ye who believe! fight the unbelievers who gird you about and let them find firmness in you: and know that God is with those who fear Him.”
· General context: These Deniers can only be aggressors because the Qur’an in many instances, including HQ 2: 190, forbids fighting against non-aggressors. The Qur’an actually tells us to deal with kindness and justice with non-aggressors HQ 60:8!
· Linguistic explanation: The beginning of Verse 123 calls upon Those Who Attained Faith to fight (only) those among the Deniers who are closing in on them. We can see different translations using words like ‘who hem you in.’ Yusuf Ali explained it best (lawyer)!
· Gist: Since this verse tells Those Who Attained Faith to let such Deniers find firmness in them, this indicates that ‘firmness’ is what the Deniers should find when they do something to the Those Who Attained Faith, which indicates that the Deniers are the perpetrators (had Those Who Attained Faith been the perpetrators, the verse would have told them to show firmness, not to let it be found).
· Specific verse context: Some commentators have pointed out that the four verses (124– 125– 126– 127) show quite clearly that the injunction in verse 123 is related specifically to the time of Revelation because each of these verses refers to ‘while the Qur’an is being revealed.’ Therefore, it is important to note that Verses 123-127 are connected and should be read and understood together.
Interestingly, this is also a valid argument, because the pronouns in each verse after the first, refers to a noun in the preceding verse. For example (see various interpretations) the pronoun in verse 124 ‘some of them’ منهم refers to ‘the unbelievers who gird about you’ الذين يلونكم من الكفار mentioned in verse 123, so according to Ali’s translation of 124:
“Whenever there cometh down a sura, some of them say:…”
Notice that, unfortunately, Muhammad Asad’s adds extra words- his own:
‘Yet whenever a sūrah [of this divine writ] is bestowed from on high, some of the deniers of the truth are prone to ask…’
Asad should have said: ‘…some of THEM are prone to ask…’! Why is that important? Because it shows that these verses are grammatically connected and relate specifically to that time when a ‘sura’ was being revealed… meaning to the TIME of revelation, and that this specific case can never be repeated after the Prophet’s death, peace upon him.
7. Actually, the Prophet, peace upon him, implemented standards for warfare that were unknown at the time, and are still far higher than the best standards actually practiced today.
Well known are the instructions his successor, Abu-Bakr, gave the leader of his campaign against the Byzantines ‘Usama Ibn Zaid.’
Historic background: The Byzantines were killing their subjects who embraced Islam; one such person they killed was their ruler over Ma’an, in present-day Jordan, ‘Farwa Ibn Amr al Juthami.’ Usama Ibn Zaid’s campaign against them was for that reason, just as much as the earlier campaign of ‘Mu’ta مؤتة had taken place in retaliation for their killing the Prophet’s emissary to them- a flagrant breach of world-recognized protocol. That campaign was led by Usama’s father, Zaid, who was killed.
So it was fitting for young Usama to lead the army. He was reminded by Abu Bakr, as follows:
· Do not kill a woman, a child, or an old man.
· Do not cut fruit- trees or palms, and do not burn them.
· Do not demolish anything built.
· Do not slaughter a sheep, a cow or a camel except for sustenance.
· Do not betray.
· Do not be vindictive.
Other instructions were already well-known, such as not to extend battle beyond the battle-ground (which means to only fight actual combatants), nor to refuse the opponent’s desire for surrender. The Prophet’s sayings, peace upon him, had also highlighted:
· Do not mutilate.
· Do not mistreat captives (actually, history tells us that Muslims tended to feed their captives better food than they were eating themselves).
· You will come across people who devote themselves to their places of worship: Leave them alone to their devotion.
VERY advanced standards indeed.
Aside:
Although we may be straying from our verses, we have to counter arguments with both Qur’anic and historic fact. It does not matter on which side the extremists happen to be. All extremists harm us equally!
Arabic-readers can take a look at a study from the Department of Law of the Mansoora University, Egypt: التطور التاريخي لقواعد تنظيم الحرب which shows us how the world was when these ‘Islamic principles’ appeared, and how the rules of engagement evolved until the present day. What is also interesting in this report is their mentioning of the predicament faced by the Roman Empire after it embraced Christianity in 313 AD: How could it reconcile the peaceful Faith it had embraced with its warfare? Here ‘Saint Augustine’ came to the rescue, showing that: “Joining in a war under the leadership of a legitimate Leader with the goal of doing good deeds and avoiding Satan is not a Sin.” (end quote.)
Actually, Saint Augustine’s input constituted what came to be called, the ‘Just War Doctrine,’ taken by some to be an ‘abrogation’ of what Jesus had preached of Peacefulness, bringing Christianity back to Old Testament teachings. We need not go into how this doctrine was implemented by the Spaniards and Portuguese, leading to their annihilation of entire nations and cultures living oceans away. Anyone with some education would know that the world’s worst massacres were NOT committed by Muslims. Yet, surfing the net we can see that people today can say whatever they want, and there is material everywhere (on Judaism, Christianity, Islam) to be cherry-picked by those who wish to do that. Certain Qur’anic verses (such as today’s verse 9:123) have been taken out of context and highlighted, as well as verses from the Old Testament, such as from ‘Numbers 31:17-18,’ and ‘Deuteronomy 20:12-16.’ Even in issues related to slavery, sex, concubines, polygyny, hell, damnation … by putting relevant words into search engines at any ‘holy scripture’ website, people intent on finding fault will find as much, if not more, material in Biblical references to contest with than in the Qur’an.
But what a sorry way to spend one’s time. A seeker of Peace would find no pleasure in such a fruitless campaign.
Finding fault with other people as a way to promote one’s own beliefs only adds to humanity’s problems!
This reminds me of what the Austrian psychologist Alfred Adler once said, “It is easier to fight for one’s principles than to live up to them!”
Which brings us to our conclusion:
It is paramount for educated, unbiased persons (or simply anyone who truly desires peace) to RECOGNIZE THE BEST OF EACH OTHER; it is also advisable that we neither generalize nor stereotype when a bad example comes our way. Such acts only serve to widen our divide, since extremists -having failed to live up to their principles- will use them for their own ends.
It is only by challenging extremist views (those amongst ourselves before others) and accosting perpetrators of violence (similarly) –without stigmatizing and making enemies of those who share that ethnicity or religious background- that Justice can be served and Peace achieved.
8. Coming to the end of Suratul Tawbah we look at verses 124-129:
We notice how the Qur’an describes the effect each Revelation had:
In Verse 124 it spoke of each revealed Surah increasing the Faithful in faith, and actually serving to make them feel ‘bishr,’ feel exhilarated by glad tidings.
Verse 125 shows us the contrast; each revelation adds to the turmoil of those who are afflicted in their hearts/minds (most probably the hypocrites) with the result that they finally die as Deniers, earning that title.
Verses 126, 127 continue to speak of them (the hypocrites) who seem to have been sent various tests (trials by fire) where they had a chance to repent or to do the right thing but to no avail: They neither repent nor do they reflect and remember. To the contrary; they look at each other and creep away (being the ‘munaafiqeen’ that they are; ‘escape artists,’ as mentioned earlier, diving into their tunnels to escape). But as they physically back out, God allows their hearts/minds to back out as well, for they are a people who do not grasp the knowledge sent to them.
It is really hard to imagine how someone can remain a hypocrite even while the verses are revealed exposing them, especially knowing that they fear revelation (Q.9:64).
9. Verse 128 is a wonderful verse about the Messenger, announcing him as:
– One of your own -if read ‘min anfusikum/ …..من أنفُسكم’ (diacritic mark=Dhammah)
-The most honorable of you -if read ‘min anfasikum/ …..من أنفَسكم’ (diacritic mark= fat-Hah)
The first would be understood to be a call to the Arabs of the time, that he was one of them, while the second would be to them and all humanity, of which he was the most honorable.
This verse highlights the Prophet’s great qualities and his relationship to his people and the Faithful, peace upon him.
Finally, Verse 129 brings Suratul Tawbah to a conclusion, telling the listener to say -when all others turn away:
“God suffices me, there is no god but He, upon Him do I rely, and He is the Lord-Sustainer of the great Arch (of Creation)!
What a beautiful prayer of reliance to end this Surah which -from its very first verse- was full of difficult circumstances which required faith, trust, patience, and reliance on God.
A helpful, heartwarming verse to repeat daily!
Enough said!
Our next Reading is from HQ 10: 1-10. A new Chapter!
Peace unto all!
[1] The word “saa’iHeen” (in all forms) appears in the Qur’an three times; once speaking to the Prophet’s wives using words similar to the above verse -in the feminine plural to praise women who are “saa’iHaat/سائحات”- and once using the imperative plural verb ‘seehu/سيحوا’ which we encountered at the beginning of this sura/chapter (Q.9:2) telling the idol-worshippers of the time that they had four months of reprieve where they could ‘roam freely’ through the land
(فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُر……)
[2]ابن فارس:
سيح: يقال ساح في الأرض. قال الله جلّ ثناؤه: {فَسِيحُوا فِي الأَرْضِ أَرْبَعَةَ أَشْهُرٍ} [التوبة 2]، والسَّيْح: الماء الجاري… ومما يدلُّ على صحّة هذا القياس قولُهم ساح الظّلُّ، إذا فاء. والسَّيْح: العَباءة المخطَّطة. وسمِّي بذلك تشبيهاً لخطوطها بالشَّيء الجاري.
الأصفهاني:
السائح: الماء الدائم الجرية في ساحة، وساح فلان في الأرض: مر مر السائح قال: }فسيحوا في الأرض أربعة أشهر{ [التوبة/2]، ورجل سائح في الأرض وسياح، وقوله:}السائحون{ [التوبة/112]، أي: الصائمون، وقال: }سائحات{ [التحريم/5]، أي: صائمات، قال بعضهم: الصوم ضربان: حكمي، وهو ترك المطعم والمنكح، وصوم حقيقي، وهو حفظ الجوارح عن المعاصي كالسمع والبصر واللسان، فالسائح: هو الذي يصوم هذا الصوم دون الصوم الأول، وقيل: السائحون هم الذين يتحرون ما اقتضاه قوله: }أفلم يسيروا في الأرض فتكون لهم قلوب يعقلون بها أو آذان يسمعون بها{ [الحج/46].
[3] {ٱلسَّـٰئِحُونَ} الصائمون شبهوا بذوي السياحة في الأرض في امتناعهم من شهواتهم. وقيل هم طلبة العلم يسيحون في الأرض يطلبونه في مظانه.
[4] أوه: يقال تأَوّه إذا قال أَوَّهْ وأَوْهِ والعرب تقول ذلك. قال:
إذا ما قمتُ أَرْحُلُها بِلَيلٍ *** تأَوَّهُ آهَة الرَّجُلِ الحَزِينِ
وقولـه تعالى: {إنَّ إبْراهِيمَ لأَوَّاهٌ حَلِيمٌ [التوبة 114]، هو الدَّعَّاء. أَوَّهْ فيه لغاتٌ: مدُّ الألف وتشديد الواو، وقصر الألف وتشديد الواو، ومدّ الألف وتخفيف الواو. وأَوْه بسكون الواو وكسر الهاء، وأَوِّهْ بتشديد الواو وكسرها وسكون الهاء، وآهِ وآوِ، وأَوّتَاه.
Note that the English ‘Oh!’ must be closely related to Arabic!
[5] The root-verb here is ‘faqaha,’ from which we get the noun ‘Fiqh.’
Ibn Faris tells us that ‘faqaha’ is the grasping of something and the knowledge of it…, and every knowledge of something is ‘fiqh.’
فقه: أصلٌ واحد صحيح، يدلُّ على إدراكِ الشَّيء والعِلْمِ به. تقول: فَقِهْتُ الحديث أفْقَهُه. وكلُّ عِلْمٍ بشيءٍ فهو فِقْه
[6] ابن فارس: “نفر: أصلٌ صحيح يدلُّ على تجافٍ وتباعد. منه نَفَر الدّابّةُ وغيرُه نِفاراً، وذلك تَجافِيهِ وتباعُدُه عن مكانِه ومَقرِّه. ويوم النَّفْر: يومَ يَنفِر النّاسُ عن مِنىً.”
[7]أرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ ﴿١﴾ فَذَٰلِكَ الَّذِي يَدُعُّ الْيَتِيمَ ﴿٢﴾ وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ ﴿الماعون: ٣﴾
[8] Remember Sura 109:
(SAY: “O you, The Deniers! (1) I do not worship that which you worship, (2)
and neither do you worship that which I worship! (3) And I will not worship that which you have worshipped (4) and neither will you worship that which I worship. (5)
Yours is your deen/accountability standard while my Deen/Accountability Standard is mine (6)
[9] The root-verb here is ‘faqaha,’ from which we get the noun ‘Fiqh.’
Ibn Faris tells us that ‘faqaha’ is the grasping of something and the knowledge of it…, and every knowledge of something is ‘fiqh.’
فقه: أصلٌ واحد صحيح، يدلُّ على إدراكِ الشَّيء والعِلْمِ به. تقول: فَقِهْتُ الحديث أفْقَهُه. وكلُّ عِلْمٍ بشيءٍ فهو فِقْه
[10]”عن الجبائي قال: والمراد بالنفر هنا: الخروج لطلب العلم، وإنما سمي ذلك نفرا لما فيه من مجاهدة أعداء الدين. قال القاضي أبو عاصم: وفي هذا دليل على اختصاص الغربة بالتفقه، وأن الانسان يتفقه في الغربة ما لا يمكنه ذلك في الوطن.”
[11] “اطلُبُوا العلمَ ولو بالصينِ، فإنَّ طلبَ العلمِ فريضةٌ على كلِّ مسلمٍ، وإنَّ الملائكةَ لَتَضَعُ أَجْنِحَتَها لطالبِ العلمِ رِضًا بما يَطْلُبُ”
[12] Narrated by Ibn Majah on the authority of Anas bin Malik.