Welcome Friends: Ahlan wa sahlan!
Our last Posting was thought-provoking!
Wouldn’t the Qur’an’s WISDOM truly help us IF we made it an integral part of our lives and realized, for example, that when reluctant people do NOT join us… it IS actually a blessing?
Verse 47 showed us how their negativity would impact the most enthusiastic of us.
This post too is quite thought-provoking
Yusuf Ali’s Translation of this Chapter.
Muhammad Asad’s Translation of this Chapter.
COMMENTS:
1. Verses 48-49 continue to discuss the doubtful, reluctant persons who, in this instance, were the hypocrites who lagged behind (as we saw in Verses 41-42). Even before the Battle of Tabuk, they were plotting ‘fitnah,’ but when Truth and Justice arrived, it is they who had fallen deep into the fitnah/ the trial by fire, for indeed the Pit shall envelop The Deniers.
2. Verses 50-51: One of the hypocrites’ characteristics was that they would feel bad when the Prophet enjoyed good fortune and exult when he was touched by misfortune. Here we encounter the word ‘faraH’1 which is about both exulting and being burdened, appearing most often as negative connotation describing negative people. Of the 21 times it appears with its derivations in the Qur’an, only three are in a positive context about Faithful people rejoicing; perhaps their rejoicing is pure, while the rejoicing of the others has been ‘burdened’ with rancor.
Note the beauty of what the Verse 51 indicates. Many of us tend to quote this verse when touched by misfortune – not realizing that its connotation is positive- and indicates good fortune!
Say: Nothing will ever befall us except what God has compiled/brought together FOR us; He is our Protector, and on God should the Faithful rely” (51)
Our readers will recall the meaning of the term ‘kataba’ fromBlog Post Day 56 which was about bringing parts together (to compile) to form a unit, or ‘Kitaab.’ God either ‘compiles/puts together’ something ‘UPON/ 3ala/ على someone OR ‘puts together something ‘FOR/ li/ لِ’ someone. When it is ‘upon’ someone it usually is a unit of accountability/responsibility, and when it is ‘for’ someone, it is a unit of exemption/privilege.
3. Verses 52-53 also start with the command ‘Say!’ directed at the hypocrites. The first verse shows them that, contrary to all their hopes, only Good can befall the (even if at the onset it might seem to be a negative occurrence).
The second verse tells them that their spending will never redeem them BECAUSE they are ‘Faasiqs فاسقين-’ (Remember the definition of ‘fisq-فسق mentioned in Blog Post Day 73) Such persons have already committed the Breach of Faith which placed them at the point of no return. Such persons’ spending (for the sake of good) will not be accepted from them whether they spent it of their own accord or were compelled to do so.
After that, Verse 54 highlights what constitutes a ‘Breach of Faith.’
4. Verse 55 addresses Prophet Muhammad, peace upon him, directly, and the rest of us, indirectly.
I do not agree with Yusuf Ali’s explanation because he translated the word ‘awlaad-أولاد’ as ‘sons,’ although it means ‘children.’ As for the word ‘tu3jibka-تعجبك ‘ from the root-verb ‘ajaba عجب 1’ which means ‘to esteem, or hold a high opinion of,’ he translated it as ‘dazzle.’ Asad said, ‘excite your admiration.
This verse tells the Prophet (and us) not to over-estimate the worth of any children or wealth the hypocrites may possess. These shall be -TO them- a source of suffering in this life, causing them to overstep their own selves (zahaqزهق )2, debasing themselves even as they continue to deny.
What a picture! This should be a wake-up call to all who would go against their better selves to serve their children or their wealth. This issue seems to be of great importance since it is mentioned again in HQ 9: 85.
5. Verses 56-59 continue the description of such persons, how they do not honor their vows, how they are needing to hide away since they are not part of the community of Faithful, how even so, they wish to be the recipients of genuine, heartfelt gifts/ Sadaqaat. (see meaning of Sadaqah, Blog Post Day 23).
Verse 59 ends by presenting a beautiful sentiment and statement; the first is what they should have felt, and the second is what they should have said!
It is therefore advisable for us to say, as proof of OUR feelings of contentment in what God has given us: “God Suffices us. God will grant us of His Bounty; unto God Alone do we turn with hope!”
(حسبنا الله، سيؤتينا الله من فضله… إنا إلى الله راغبون)
6. Verse 60 presents us with a list of persons who are deserving of our Sadaqaat, our genuine, heartfelt gifts (plural of ‘Sadaqah صدقة’ from the root-verb ‘Sadaqa صَدَقَ’ ).
It is interesting to note that interpreters seem divided on how to translate the word Sadaqaat (see here), probably because jurists consider this specific verse to be listing ‘the areas for Zakaat expenditure/ مصارِف الزكاة’…3
Since we are studying the Qur’an with linguistics in mind, we will come to note differences such as this between Qur’anic words and jurisprudential terminology:
It is believed that the word Sadaqah at the time of revelation meant what the word Zakaat means to us today:
According to Zakat.org:
“‘Sadaqah’ has come to mean ‘voluntary charitable offerings’ in the usage of Muslims, but at the time of the Quran’s revelation and the Prophet Muhammad’s communication of its message, on him be peace, Sadaqah meant Zakat.”
Now, following the RULES for TADABBUR of Qur’an4 we find this to be true; what we call Zakaat today was called Sadaqah at the time of Revelation.5
People then gave a Sadaqah; it is the Sadaqah which was taken (not the Zakaat):
In Q.9:103, God speaks to the Messenger telling him to “…take of their wealth a Sadaqah/ a genuine, heartfelt gift so that you may (both) tuzakkeehim/ cause them to grow and tuTahiruhum biha/ purify them by it….”
In the above verse the difference between Sadaqah and Zakaat is obvious since the first refers to the gift itself while the second refers to the impact which the gift has upon the giver.
We also note that the full impact of giving a genuine, heartfelt gift is that the giver personally grows (zakaa)6 AND becomes internally purified (tahara) in one’s Self by giving the Sadaqah.
And here is a humbling, heart-melting piece of Qur’anic information: Although we see ourselves giving Sadaqaat to others, it is in fact God Himself Who TAKES THE SADAQAAT as He accepts our repentance!!
Now, having noted that “zakaa/to grow” and “tahara/to purify” are two separate concepts, we find it easier to understand many other verses where the word ‘zaka’ appears, as in the verses speaking of those who ‘yuzakkoona anfusahumيزكُّون أنفسهم/’ (Q.4:49) .. those who are ‘inflating/ aggrandizing’ themselves. Here they are not ‘purifying’ themselves, but rather, they are inflating themselves (puffing up and elevating themselves), while it is God Who elevates whom He pleases!
Finally, ‘Salaat/Communion’ and ‘Zakaat/Growth (in all that is good, including purification)’ go together in the Qur’an.7 Both are strongly commanded -regardless of financial wealth. We find no exceptions in the Qur’an with regard to Zakaat being an obligation (similar to what we find with regard to fasting Ramadan and performing Hajj, where capability makes them obligatory). Zakaat -as mentioned in the Qur’an- is obligatory in all cases because it is not necessarily financial or material:
It is about coming forward (iytaa’ al Zakaat/إيتاء الزكاة) to offer of anything we have, whether time, strength, knowledge, talents, wealth… anything so that we generate GROWTH in the best of ways, both in our own Selves and in others!
Our blessed Messenger ﷺ was sent to us to ‘yuzakkeekum’, make you GROW and increase in the best of ways (including purity, which is always a goal we seek). Perhaps by understanding Zakaat as an all-embracing obligation to give of ourselves all year (rather than limiting it to financial giving in Ramadan) we would be find ourselves growing in the best of ways and see ourselves elevated among the nations.
7. Verse 61 shows us that there are those of whom the Prophet, peace upon him, disapproved and was pained8 by the odious things they were saying against him. The verse then responds to their allegations. After that, the verse takes the issue to a higher level, raising the bar by mentioning his superior title of ‘Messenger of God’ so as to impress upon such persons the seriousness of their offense. The verse makes this distinction, saying that those who are doing/saying in regard to the Messenger of God what is odious to him shall suffer most painfully!
Enough said!
Our next Reading is from HQ 9: 62-72
Peace unto all!
1 فرح: أصلانِ، يدلُّ أحدهما على خلاف الحُزْن، والآخر الإثْقال.
فالأوَّل الفَرَح، يقال فَرِحَ يَفرَح فَرَحا، فهو فَرِح. وأمَّا الأصل الآخر فالإفراح، وهو الإثقال. وقولُه عليه الصلاة والسَّلام: “لا يُتْرَك في الإسلام مُفْرَحٌ” قالوا: هذا الذي أثْقَلَه الدَّين.
FaraH does not mean happiness, as most Arabic-speakers think. Happiness is sa’aadah.
1 عجب: يدلُّ على كِبْر واستكبارٍ للشَّيء.
زهق: يدلُّ على تقدّم ومضيّ وتجاوز. من ذلك زَهَقَتْ نفسه. ومن ذلك: [زَهَقَ] الباطل، أي مضى. ويقال زَهَقَ الفرسُ أمامَ الخيل، وذلك إذا سَبَقَها وتقدَّمها. ويقال زَهَقَ السّهم، إذا جَاوَزَ الهَدَف. ويقال فرسٌ ذات أَزَاهيقَ، أي ذات جَرْيٍ وسَبْقٍ وتقدم. ومن الباب الزَّهْق، وهو قَعْرُ الشيء؛ لأن الشيء يزهق فيه إذا سقط
3 In jurisprudence, Zakaat is obligatory, and is given to Muslim recipients only, while Sadaqah is voluntarily and can be given to anyone.
4 Firstly, there are no synonyms in the Arabi tongue. Secondly, the distinction between any two Qur’anic words becomes clear when they both appear in the same verse.
5 See 2:267-2:271 which first speak of ‘spending/ infaaq’ then mention that extending the Sadaqaat secretly is best.
6 We explained the root-verb ‘zaka’ زكا- زكي on Day 17 as well as Day 43 as being about ‘cultivating something which is by nature uncontaminated, and making it grow; it will generate pure proceeds and continue to provide new growth.’
As we see below, the verb ‘zaka’ originally indicated growth and increase with the concept of purification added later. As it seems, the concept of ‘purification’ later overtook the primary concept of ‘growth:’
زَكَى: أَصْلٌ يَدُلُّ عَلَى نَمَاءٍ وَزِيَادَةٍ.
وَيُقَالُ الطَّهَارَةُ زَكَاةُ الْمَالِ. قَالَ بَعْضُهُمْ: سُمِّيَتْ بِذَلِكَ لِأَنَّهَا مِمَّا يُرْجَى بِهِ زَكَاءُ الْمَالِ، وَهُوَ زِيَادَتُهُ وَنَمَاؤُهُ. وَقَالَ بَعْضُهُمْ: سُمِّيَتْ زَكَاةً لِأَنَّهَا طَهَارَةٌ. قَالُوا: وَحُجَّةُ ذَلِكَ قَوْلُهُ جَلَّ ثَنَاؤُهُ: {خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا} [التوبة: 103]. وَالْأَصْلُ فِي ذَلِكَ كُلِّهِ رَاجِعٌ إِلَى هَذَيْنِ الْمَعْنَيَيْنِ، وَهُمَا النَّمَاءُ وَالطَّهَارَةُ.
7 In only 6 of 32 verses is Zakaat found without Salaat!
8 ‘Athaya:’ “It is about something one finds odious and cannot accept… Also a she-camel that is ‘athiyah’ or a camel ‘athi’ means that it cannot settle in one place without pain, as if that place is hurting it/giving it athaa.”
أَذَيَ: هُوَ الشَّيْءُ تَتَكَرَّهُهُ وَلَا تَقِرُّ عَلَيْهِ… وَيُقَالُ: بَعِيرٌ أَذٍ وَنَاقَةٌ أَذِيَةٌ: إِذَا كَانَ لَا يَقَرُّ فِي مَكَانٍ مِنْ غَيْرِ وَجَعٍ، وَكَأَنَّهُ يَأْذَى بِمَكَانِهِ.