{"id":328,"date":"2021-01-31T23:00:00","date_gmt":"2021-01-31T19:00:00","guid":{"rendered":"https:\/\/iqralaan.wordpress.com\/?p=328"},"modified":"2022-12-30T09:27:31","modified_gmt":"2022-12-30T05:27:31","slug":"welcome-friends-day-42-hq4-27-37-pages-8384","status":"publish","type":"post","link":"https:\/\/iqraprinciple.com\/ar\/welcome-friends-day-42-hq4-27-37-pages-8384\/","title":{"rendered":"HQ 4:27-37, pages 83+84"},"content":{"rendered":"\n

Welcome Friends:  Ahlan wa sahlan<\/em>!<\/p>\n\n\n\n

Thank you for your patience.  This Reading was so very much tougher than I could ever have anticipated.<\/p>\n\n\n\n

COMMENTS:<\/strong><\/p>\n\n\n\n

1.  <\/strong>Our reading continues with what the Qur\u2019an highlights most beautifully as God\u2019s intent in verses 27-28:<\/p>\n\n\n\n

\u2018God yureed\/wills to turn in Mercy to you\u2026\u2019 \u2018God yureed\/wills to lighten for you (your load)\u2026\u201d<\/strong><\/a><\/p>\n\n\n\n

When we read such verses we feel humbled, realizing that what He wills for us is so much better than what we will for ourselves and each other, and the difficulties we end up creating!<\/p>\n\n\n\n

2.  Verse 29 begins by addressing Those Who Have Attained Faith, and along with verse 30 commands them not to dishonestly consume each other\u2019s rightful earnings or assets, nor to kill\/destroy themselves for God is to them Unceasingly Merciful.<\/p>\n\n\n\n

3.  Verse 31 gives us a general rule:  Some matters have broader implication and effect on society than others.  If we avoid committing the \u2018kaba-er,\u2019 \u2018the most heinous of the things we are forbidden to do\/the great sins\u2019 (Yusuf Ali\/ Muhammad Asad), our misdeeds will be covered, AND we shall be \u2018admitted to a Gate of great honor\/enter an abode of glory\u2019 (Y.Ali \/M.Asad).<\/p>\n\n\n\n

There are misdeeds that carry greater implications than others, these are the \u2018great ones\u2019  \u0643\u0628\u0627\u0626\u0631 (\u2018kaba-er\u2019 plural of \u2018kabeera\u2019  \u0643\u0628\u064a\u0631\u0629).<\/p>\n\n\n\n

4.  Verses 32 continues speaking to Those Who Have Attained Faith, telling them not to wish for what God has bountifully granted some people above others, since \u2018those who are in stride\u2019\/\u0631\u062c\u0627\u0644  rijaal, men are entitled to the shares they earn and \u2018those who follow\u2019\/ \u0646\u0633\u0627\u0621  nisaa\u2019 women are entitled to the shares they earn, so seek of God\u2019s bounty for indeed God has full knowledge of everything (see \u2018rijaal\u2019 Blog Post Day 19, \u2018nisaa\u2019 Blog Post Day 26)<\/sup>.<\/a><\/p>\n\n\n\n

Some historian-commentators who spoke about this have said that this verse may be one reason why women went to battle during the Prophet\u2019s time, peace upon him, so that they could gain larger earnings in the booty of war.  No one can know their intention (which in all likelihood involved earning the honor and reward of defending their Prophet and their faith), but the fact that this was even mentioned puts the term \u2018rijaal\u2019 into practice<\/em> as it was understood during those times.  (Nusaiba Bint Ka\u2019b, Um \u2018Amara, for example, was the Khazrajite woman who during the battle of Uhud, defended Prophet Muhammad, peace upon him as he was surrounded by the enemy, and was wounded 13 times.  Her mother was on the battle-field too, bandaging her daughter each time she went down.  It is reported that one of her wounds took a year to heal.  Such women are \u2018rijaal\u2019 indeed!\u2019 (See Day 19 for definition)<\/p>\n\n\n\n

5.  Verse 33 is related to the inheritance, that each person has \u2018mawaali\u2019 close relations\/followers, and those to whom you have pledged your troth \u0639\u0642\u062f\u062a \u0623\u064a\u0645\u0627\u0646\u0643\u0645  explained by Muhammad Asad as \u2018spouses.\u2019[1]<\/a>  Yusuf Ali (note 544) relates this verse to the time of its revelation when, after the Prophet\u2019s emigration to Yethrib, peace upon him, he established links of brotherhood between the \u2018Muhaajireen\/Emigrants\u2019 and the \u2018AnSaar\/Supporters,\u2019 seeing that the blood-relatives they had left behind Mecca were now their enemies.  The bond was formalized by sharing each other\u2019s inheritance.  Later after the community in Medina had been solidly established and relations with Meccans were resumed, blood-ties were re-established and formalized with the return of inheritance.<\/p>\n\n\n\n

6.  Verse 34 is another of those oft-misunderstood verses.  If readers do not mind a small headache, just put three words (wife- beat -Qur\u2019an) in Google and see what you get!  What a tragedy it is that so many of us Cognizant Humans make so little use<\/em> of our cognizance!<\/p>\n\n\n\n

\u201cAl Rijaal are \u2018qawwaamoon\u2019 over Al Nisaa with what God has bestowed some of them above others and with what they spend of their means..\u201d<\/strong><\/p>\n\n\n\n

Before we start, let us define the crucial word \u2018qawwaamoon\u2019 .\u0642\u0648\u0651\u0627\u0645\u0648\u0646  <\/p>\n\n\n\n

The root-verb[2]<\/a> \u2018qawama\u2019 has two denotations, \u2018qawm\u2019 meaning a certain people, and \u2018qiyaam\u2019 meaning standing fast, erect, and determined.  \u2018They say about the first, that it is a \u2018qiyaam\u2019 of compulsion, and of the second that it is a \u2018qiyaam\u2019 of decision.\u201d<\/em>  How eloquently put:  We do not choose our lineage.  Each of us is \u2018compelled\u2019 to be born of a certain \u2018qawm\/people,\u2019 but we can certainly choose and determine what we stand up for: It is we who choose our \u2018qiyaam!\u2019 <\/em><\/strong><\/p>\n\n\n\n

Here we might recall HQ 2:238[3]<\/a> (Day 20), the command to uphold and maintain the \u2018Salaat\/communion,\u2019 specifically the \u2018central\/ balanced\/ wusTaa\u2019 communion, where the verse ends by telling us to \u2018stand fast\u2019 for God<\/em> in a state of compliance\/qunoot.\u2019  So here is one more choice: We not only determine what we stand up for, but we also determine HOW we stand!<\/p>\n\n\n\n

Back to today\u2019s verse:<\/p>\n\n\n\n

We notice the noun-form \u2018qawwaam\u2019 (\u0641\u0639\u064e\u0651\u0627\u0644) which indicates being constant in \u2018qiyaam;\u2019 constant in what we are standing to do.[4]<\/a>  When followed by \u2018\u0639\u0644\u0649\/ upon,\u2019 the word is understood to be about \u2018standing fast upon<\/em> something to see it through,\u2019 as in HQ 3:75, where Ibn Manthoor explains the term \u2018\u0639\u0644\u064a\u0647 \u0642\u0627\u0626\u0645\u0627\u064b\u2019 as \u2018diligent in attendance.\u2019 [5]<\/a><\/p>\n\n\n\n

The latter explanation -being in attendance- seems to what famous contemporary Islamic scholars lean towards, such as Ahmad Kubeisi and Mutwalli Al Sha\u2019rawi.[6]<\/a>  They say this word not only means \u2018providers\u2019 but also \u2018caretakers who are standing in service <\/em>of women.\u2019<\/p>\n\n\n\n

We know that the Prophet, peace upon him, helped with housework, milked his goat, mended his clothes and sandals, and did whatever he had to do outside the house too. As for how he treated<\/em> a wife, we know about that as well, and many of us remember one wife\u2019s father who rebuked his daughter because, when he approached to visit, he heard her voice through the walls while her husband\u2019s voice, the Prophet\u2019s voice, was too soft to be heard.  The Qur\u2019an praises the Prophet directly in HQ68:4:  \u201cYou are indeed of an exalted standard of character.\u201d<\/em>  Also in HQ21:107: \u201cWe have sent you but as a mercy to the Worlds (Peoples) \u2018alameen\u2019<\/em> (Blog Day 36).<\/p>\n\n\n\n

Back to our verse:\u00a0\u00a0Sha\u2019rawi explains that, when the verse says, \u201c..with what God has bestowed some of them (m.pl) above others (m.pl) and with what they (m.pl) spend of their means<\/em><\/strong>\u2026\u201d<\/em>\u00a0it does NOT specify gender (masculine plural applies to a group of both genders), which makes it quite clear that this \u2018qiwama\u2019\u00a0\u0642\u0648\u0627\u0645\u0629\u00a0 or \u2018being in attendance\/service\u2019 (whether physical, financial etc..) is interchangeable and can apply either way<\/strong>. So, \u2018Men are caretakers in service of women,\u2019 but the verse shows the interchangeability of that.\u00a0\u00a0We might agree, for our service to each other is indeed interchangeable, and we serve each other all the time in different ways.\u00a0Men and women, husbands and wives, parents and children, serve each other interchangeably, and we all depend on one another in ways that change throughout our lives.\u00a0\u00a0Even the most able-bodied of men could be incapacitated and lie in waiting for a mouthful to be spoon-fed to him by his wife or daughter.\u00a0\u00a0Who has the \u2018qiwama\u2019\u00a0\u0642\u0648\u0627\u0645\u0629 \u00a0\u00a0then?\u00a0\u00a0It is interchangeable.<\/p>\n\n\n\n

HOWEVER, the wording (original Arabic only) makes it very clear that this part of the verse is a statement, NOT a recommendation or a command.  So, let us set our preconceptions aside for one minute, display ALL the meanings we know in examination of this verse, and see how it works (including definitions of \u2018rijaal\u2019 Blog Post Day 19, \u2018nisaa\u2019 Blog Post Day 26).<\/p>\n\n\n\n

LITERALLY:<\/strong><\/p>\n\n\n\n

\u201c<\/strong><\/a>\u0627\u0644\u0631\u062c\u0627\u0644\u0644<\/strong> The men\/active persons <\/strong>\u0642\u0648\u0651\u0627\u0645\u0648\u0646 <\/strong>  stand fast, attend to\/ oversee <\/strong>\u0627\u0644\u0646\u0633\u0627\u0621<\/strong> the women\/those who follow with what God has bestowed upon some of them more than others and with what they spend of their means<\/em><\/strong>\u2026\u201d<\/em><\/p>\n\n\n\n

If we left the narrower meaning related to gender, and took the broader meaning we will find that this statement of fact has worked since time immemorial, even in societies where women ruled because:<\/p>\n\n\n\n

Active persons, industrious persons, persons who use their means, their intellect, their knowledge, will stand fast, will be attending to and overseeing those who are tailing them.  And the world will always have both: those who are Leaders overseeing the rest, and those who follow.  And the roles will be reversed when the active become inactive, and gradually lag behind.  It is role reversal, governed by the use of what God has bestowed and what is spent of one\u2019s means.  <\/p>\n\n\n\n

Is that a valid explanation?  Let me know what you think.<\/p>\n\n\n\n

Hopefully when we have time someday, I\u2019ll tell you about the beauty of the Arabic language and how the Qur\u2019an can reflect at each period of time what suits its generation.  This has been proven with every scientific discovery.  What we know today helps us understand what the Qur\u2019an said almost 1,500 years ago.<\/p>\n\n\n\n

Now let us ask: Who is this verse addressed to?<\/strong><\/p>\n\n\n\n

We just read in verse 29: \u2018O you Who have attained Faith,<\/em>\u2019 so it is addressed to the community of faith, to a SOCIETY of responsible men and women, most of whom are guardians and PARENTS; most of whom are NOT husbands.  Had the verse even mentioned the word \u2018husband\u2019 or \u2018wife\u2019 one might conclude it was addressing husbands, but all it gave us was plural nouns in the general masculine and feminine.[7]<\/a><\/p>\n\n\n\n

Let us now continue with the linguistic, literal interpretation, word by word:<\/p>\n\n\n\n

\u00b7   \u2018Saalihaat\u2019<\/strong> \u0635\u0627\u0644\u062d\u0627\u062a: (females) principled, virtuous, fit or competent (as in 21:90).<\/p>\n\n\n\n

\u00b7   \u2018Qaanitaat\u2019 <\/strong>\u0642\u0627\u0646\u062a\u0627\u062a: (females) compliant in their Faith and Accountability to God<\/em>, also upright. [8]<\/sup><\/a><\/p>\n\n\n\n

The Qur’an gives us a feminine example of \u2018Qunoot\u2019 in Lady Mary (HQ3:43), and a masculine example in Prophet Abraham (HQ16:120),[9]<\/sup><\/a> peace upon them both.  <\/p>\n\n\n\n

We must remember that Qunoot is only to God, as the verses tell us:<\/p>\n\n\n\n

Everything in the Exalted Expanses and on Earth is His, and is \u2018Qaanit\u2019 to Allah<\/em>[10]<\/a> (s<\/em>ee all recurrences of the word \u0642\u0646\u062a   in Tanzil<\/a>).<\/p>\n\n\n\n

\u00b7   \u2018Haafithaat lilghayb\u2019<\/strong> \u062d\u0627\u0641\u0638\u0627\u062a \u0644\u0644\u063a\u064a\u0628  (females) protectors of the unseen (from everyone, so that unseen is probably their wombs).<\/p>\n\n\n\n

\u00b7   \u2018Nushooz<\/strong><\/a>  \u0646\u0634\u0648\u0632<\/strong> [11]<\/a> is to rise\/stand up, variations of which appear in four Qur\u2019anic verses<\/a>.  We read HQ 2:259 a while back, in which the verse drew attention to bones [of the dead] saying, see \u201c\u2026how We raised them then clothed them with flesh<\/em>\u2026” while HQ58:11 tells Those Who Attained Faith \u201c\u2026.Rise\/Stand up, when told to rise\/stand up..<\/em>\u201d In the other two verses however, both today\u2019s verse and HQ 4:128 which we\u2019ll talk about later,\u2018nushooz\u2019 is reprehensible, apparently related to violating the sanctity of the womb.  There are several indications for that which we\u2019ll discuss fully when we reach the end of this verse.<\/p>\n\n\n\n

For now, let us simply understand that a woman who demonstrates \u2018nushooz\u2019 is the polar opposite of one who is \u2018Qaanit.’  Let us then reflect upon the fact that Lady Mary<\/a>,[12]<\/strong><\/a> peace upon her, was among the \u2018Qaaniteen,\u2019 in fact, she shall always be THE personification of female \u2018Qunoot.\u2019  Lady Mary was in perfect compliance to God, the incomparable guardian of her sacred womb (HQ 66:12).<\/strong><\/p>\n\n\n\n

Fearing the \u2018nushooz\u2019 of a girl\/woman means that we would have observed her general behavior and anxiously see her headed towards deviation or self-destruction.  She has not committed the nushooz yet, but does seem to us to be headed that way, which is why her nushooz is \u2018feared.\u2019   In that case, we, as her guardians\/parents who know where she is headed, must intervene in the best manner possible so she changes direction.[13]<\/a><\/p>\n\n\n\n

\u00b7   \u2018Hajara\u2019 <\/strong>\u0647\u062c\u0631 means to leave, to send away, to pull something tightly together, to speak to someone in a severe way.[14]<\/a><\/p>\n\n\n\n

\u00b7   \u2018MaDhaaji<\/strong>\u0639<\/strong>\u2019 <\/strong>\u0645\u0636\u0627\u062d\u0639  plural of \u2018maDhja\u0639\u2019 means resting place (as in HQ 3:154, 32:16).[15]<\/a> <\/p>\n\n\n\n

This is NOT the \u2018marital bed,\u2019 which is \u0641\u0631\u0627\u0634\/ firaash in Arabic.[16]<\/a>  The way to read this would be that when you (guardians) fear deviance\/self-destruction\/nushooz from the girls in your care, you would then caution\/advise, and ground them (away from the influence of wayward friends; today you\u2019d make sure she has no internet).  Grounding must take place in the (maDhja\u0639) the girl\u2019s usual resting place\/room, which is a clear indication that she is to be in her home, neither pushed out nor denounced.<\/p>\n\n\n\n

\u00b7   \u2018Dharaba\u2019<\/strong> \u0636\u0631\u0628  most often means to hit\/strike in the figurative sense.[17]<\/a>  As for literal physical hitting, \u2018Dharaba\u2019 would be an unusual word to use because the richness of the language gives each bodily location which is \u2018hit\u2019 a verb of its very own (similar to saying \u2018slap\u2019 in English, which means \u2018hit the face\u2019).[18]<\/a><\/p>\n\n\n\n

\u2018Dharaba\u2019 is mostly used figuratively as in to \u2018hit the road,\u2019 \u0636\u0631\u0628 \u0641\u064a \u0627\u0644\u0623\u0631\u0636 \/Dharaba fil ard to \u2018strike- or go on strike,\u2019 \u0636\u0631\u0628- \u0623\u0636\u0631\u0628 \/Dharaba \u2013 ADhraba AND to form something, or actually re-form metal into coins or jewelry \u0636\u0631\u0628 \u0627\u0644\u0645\u0639\u062f\u0646-\u0627\u0644\u0646\u0642\u0648\u062f.<\/p>\n\n\n\n

Check out the root-verb in Tanzil and you\u2019ll see all 53 verses and be able to compare.<\/a>  Notice that, of these, 29 are about \u2018striking an example\u2019 \u0636\u0631\u0628 \u0645\u062b\u0644\u0627  \/Dharaba mathalan<\/a>.[19]<\/a><\/p>\n\n\n\n