Welcome Friends: Ahlan wa sahlan!
We had so much to discuss in yesterday’s Reading. Was it too much? The idea is that we read the Qur’an, find clarifications in reputable explanations such as Muhammad Asad & Yusuf Ali’s, and then just use this forum, as discerning readers, to pace ourselves, gain a deeper understanding through original definitions, and discuss certain points.
COMMENTS:
- The general topic of Verses 197-203 is the Pilgrimage to Mecca, ‘Hajj.’ This journey could be embarked upon months earlier, but one must make sure to spend a part of the 9th day of the 12th Lunar month, Thul Hijjah, at Mount Arafaat (see Yusuf Ali’s note 217). Muhammad Asad calls this day at Arafaat ‘the climax of the Pilgrimage’ (see his note 184).
In Verse 197 are guidelines and recommendations related to one’s physical and spiritual presence in Hajj:
Hajj is all about negating shirk, and directing ourselves (aim, intent, Qasd/ قصد) in a journey to the source of our existence. Even our ritual prayers are directed, by intent, towards the Kaaba. It is interesting to note that circumambulating the Kaaba, which is a ‘rukn/pillar’ of Hajj, seems to be alluded to in the linguistic definition of the root-verb ‘hajja,’ the ‘Hijaaj’ being the circular socket of our eyes![1]
Verse 197 is also the first time the esteemed Uli Al Albaab/ أُولِي الْأَلْبَابِ are mentioned in the Quran. ‘Lub’ means the core/heart of something. Arabs used the word to mean ‘mind,’ as in ‘labeeb,’ intelligent, or witty. But what is most important about this word is that the root verb ‘labb/labba’ refers to being BOTH physically present AND emotionally settled and attached. In other words, each of those esteemed persons is a possessor of ‘Lubb/ لب’ and is literally present, dedicated, and committed,[2] with God Himself as Witness! What an honor.
Indeed, the ‘talbiyah’ of Hajj is all about one’s yearning attempt to rise to that level, pilgrims repeating ‘Labbeyk Allaahumma Labbeyk,’ announcing and reaffirming their dedication and commitment to God.
It is quite an attempt: One’s physical presence in Hajj demanding a rise above earthly luxuries and desires, requiring an absence of obscenity, lewdness of speech, harmful or immoral conduct, and even arguments or quarrelling. The last one is not easy!
One’s spiritual presence in Hajj requiring awareness of God and the remembrance of Him, asking His forgiveness, recognizing the value of His gifted-guidance, always rising in Awareness so that by the end of Hajj, no matter how attached we are to our roots, God would be The One to Whom we relate, knowing that it is to Him that we shall all be gathered. The embodiment of ‘talbiyah,’ presence, dedication, and commitment.
See Yusuf Ali, note 223, about the idolaters of Qureish relating to their forefathers. Again, Ali’s translation of Taqwa as ‘fear’ ( -واتقوا اللهlast line, Verse 196) is not accurate; we already read in three previous verses (2:38, 62, 112) the concluding statement: … no fear shall be upon them nor shall they grieve لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُون… ‘khawf’ meaning fear. Please note that, whatever provision one might try to gather in life, whatever sustenance one might think would be best to partake of, this verse asserts that: Taqwa/Awareness is the best of all.
- Verse 201 presents us with a beautiful prayer to ask of God, to grant us a ‘hasanah;’ a good return for our deeds, both in this world and the next.
Verse 204 warns us from falling under the influence of destructive people whose speech is attractive (I like Ali’s translation: dazzling). Such persons could be the “most contentious of adversaries in a dispute” (Asad: note 188).
God does not like destructiveness/corruption/Fasaad, as mentioned in Verse 205.
The arrogant personality is portrayed so well in Verse 206:
An arrogant person’s demeanor is characterized by a refusal to admit wrongdoing, and especially when asked to be aware of God, you will find that person exuding even more arrogance in adherence to (and in defense of) the wrong committed. Then there are others whose only aim is to gain God’s pleasure -and God is Most Kind with His worshippers. (I like Ali’s explanation of Ibaad here as Devotees. Asad’s ‘servants’ is the common understanding which should have only related to the plural ‘Abeed,’ as we mentioned earlier, and not ‘Ibaad.’
- Another call to Those Who Attained Faith in 208 is instructing them to enter thoroughly into Peace/Silm,[3] and to make sure they do not follow The Deviant/SheyTaan’s ‘missteps’[4] for he is to them an evident/manifest enemy. The Deviant’s missteps are mentioned 4 times in the Qur’an (2:168; 2:208; 6:142; 24:21). The last of these verses (24:21) highlights for us and presents -in a nutshell- the lessons that can be learnt from Humanity’s experience with the Deviant/ Sheytaan whose ‘deviant design’ is to corrupt us so none of us would grow in purity. However, God’s Mercy and instruction -if we followed it- would keep us safe:
“O YOU who have attained Faith! Do not trace/follow the missteps of the Deviant/Sheytaan: for whoever follows the missteps of the Deviant/Sheytaan, he indeed commands to Pervasive Atrocity[5] and the Mutually Objectionable.
And if not for God’s favor upon you and His Mercy, not one of you would have ever grown in purity[6]. For it is God who causes whomever He wills/ whomever wills to grow in purity: for God is All-hearing, All-knowing.
Interestingly however, the Deviant (that which prods us to trespass against others or against what our mind/heart tells us is best for us) has no power over Humans except the power of suggestion. It is we who fall into trespass on our very own (HQ: 14:22; 15:42; 17:65; 50:27).
- The final verse in today’s reading seems to tell people to stop setting up excuses for themselves. If they are waiting to see The Divine so as to have faith, then let them bear in mind that when something of that magnitude DOES indeed take place, it will be THE End: The Return of all matters unto God.
Enough said!
Tomorrow’s reading is from verse 211-219.Peace unto all!
[1] حج: أصولٌ أربعة. فالأول القصد، وكل قَصْدٍ حجٌّ. ثم اختُصَّ بهذا الاسمِ القصدُ إلى البيت الحرام للنُّسْك.
ومن الباب المحَجَّة، وهي جَادَّة الطريق. وممكن أن يكون الحُجَّة مشتقّةً من هذا؛ لأنها تُقْصَد، أو بها يُقْصَد الحقُّ المطلوب. يقال حاججت فلاناً فحجَجْته أي غلبتُه بالحجّة، وذلك الظّفرُ يكون عند الخصومة، والجمع حُجَج. والمصدر الحِجَاج.
والأصل الثالث: الحِجَاجُ، وهو العظْم المستدير حَولَ العَين. يقال للعظيمِ الحِجَاجِ أحَجُّ، جمع الحِجَاج أحِجَّة.
والأصل الرابع: الحَجْحَجة النُّكوص. يقال: حَمَلوا علينا ثمَّ حَجْحَجُوا. والمُحَجْحِج: العاجز.
ويقال أنا لا أُحَجْحِجُ في كذا، أي لا أشكّ. يقولون: لا تذهَبنَّ بك حَجْحجةٌ ولا لَجْلجة. ورَجُلٌ حَجْحجٌ.
[2] The root-verb ‘lebbe’ indicates stability and firmness, sincerity and beauty; being physically present as well as emotionally settled and attached. This Arabic word must have been the origin of the English word ‘love’ -originally pronounced ‘leubh,’ which, as you see in below Etymology, is said to have emerged from Proto-Indo European. ‘Proto’ is a reconstruction of a theorized common ancestor, a hypothesis which -perhaps- had to be brought forth since Arabic was excluded.
لب: يدلُّ على لزومٍ وثبات، وعلى خلوص وجَوْدة.
فالأوَّل ألَبَّ بالمكان، إذا أقام به، يُلبُّ إلبابا. ورجلٌ لَبٌّ بهذا الأمر، إذا لازَمه، وحكى الفرّاء: امرأةٌ لَبَّةٌ: مُحِبَّةٌ لزوجها، ومعناه أنَّها ثابتة على وُدِّه أبداً. ومن الباب التلبية، وهو قوله: لَبَّيْك. قالوا: معناه أنا مقيمٌ على طاعتك.
English Etymology for the word ‘love:’
“Old High German liob, German lieb.. The Germanic words are from PIE root leubh- “to care, desire, love.”
[3] Although this is clearly about Peace/Silm, some have said ‘Silm’ here means ‘Islam,’ the ‘religion.’ This is a good example which shows us how God’s Message often seems biased due to interpretation.
[4] Why is ‘khaTawaat’ explained as ‘missteps’ here, not simply ‘steps?’ Because it is of the same root-verb as the word ‘khaTa/خطأ’ meaning ‘wrong:’
في معجم مقاييس اللغة الخطو والخطأ (خطو/أ) أصل واحد في ، كل منهما ي”دلُّ على تعدّي الشيء والذَّهاب عنه.”
Furthermore, it also appears in accepted Qur’anic readings/قراءات as khaTu’aat خطؤات
(قراءة بالهمزة مرويّة عن علي بن أبي طالب وقتادة في البقرة، وعن الأعرج وعمرو بن عبيد في الأنعام)
[5] FaHshaa/pervasive atrocities’ in the Qur’an always seems to be of a sexual nature.
[6] The term ‘zaka’ زكا- زكي bears two connotations, Growth and Purity: literally ‘cultivating something which is by nature uncontaminated, and making it grow. Its proceeds will also be pure and will continue to yield benefit.