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Aurangzaib Yousufzai – November 2017

Thematic Quranic Translation Series - Installment 36

(In English & Urdu)

MARRIAGES OR HUMAN RIGHTS??? 

Chapter 4 AN-NISAA – Verses: 22 - 25

Rebuttal of Fictitious Traditional Interpretations

Relevant Verses Brought under Rational

and Academic Scrutiny

سلسلہ وار موضوعاتی تراجم کی قسط نمبر36
شادیاں یا انسانی حقوق – سورۃ النساء آیات 22-25

من گھڑت روایتی تفاسیری مواد کا بطلان

اُردو متن انگلش کے بعد

PRELUDE

This writing is an effort to present an academic and rational translation of some Verses from Chapter 4 (An-Nisaa).  To present the true translation of these Verses in full accord with the Quran’s lofty, classical, academic and literary style was a crucial demand of modern times in view of the fact that the inherited translations are known to have no rational or logical justification of their veracity.

This situation was a constant cause of creating confusion and ambiguity.  This writer has no designs except to continue the campaign of purification of meanings which may lead finally to introduce to the world a purified and genuine picture of the Quran in a bold way.

The traditional exegeses and translations, which were subjected in a greater degree to manipulation by the despotic Arab governments, do bring out a ridiculous and confusing picture of Quranic injunctions, compelling the Muslim scholars to adopt an apologetic attitude on every discussion forum, and providing opportunities to the world out there to ridicule the Muslim Ummah in a collective manner.  Therefore, presented herewith is a worthwhile translation of the Quran that can be brought forth in any international forum without feelings of regret or apology, and through which the message of a reformative and revolutionary movement based on the Quran’s Mode of Social and Political Conduct can be introduced to the modern intellectual world.  Kindly have a look.

Verse 4:22 starts with an admonition about the rights of the weaker segments of society where it is so stated:-

[النساء 4/22] وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا

Transliteration: “Wa laa tankihu maa nakaha aabaaoo-kum min an-Nisa illa maa qaad salafa. Inna-hu kaana fahishatan wa maqtan wa saa’a sabiila.”

Translation: 4:22  “And do not take into forcible possession, from the weaker segments of society, that which your elders used to grab from them excepting that which has passed.  It indeed is a transgression and a detestable and evil way.”

Now here the fraud was committed, under the sponsorship of the despotic Arab regime of the Umayyads, in a particular way that involved temptations towards sex; and the word NIKAAH was diverted towards an un-authentic meaning of MARRIAGE, in the total absence of any other suggestion in the text which might have led towards implying a marriage.  Similarly, the translation of the word NISAA was also fraudulently changed into WOMEN, without contextual support thereto. 

Hence, the fictitiously crafted translation appears in this form in all the available traditional translations:

“Do not marry (or have sexual intercourse with) those women whom your forefathers had married (or had sexual intercourse with)”!!!

Please check any available copy of the Quran, translated into your own language, and you will invariably find this bogus and illogical translation before you!

The first and foremost thing to be brought to the special attention of my readers is the fact that Nikaah, or its Root “N K H,” does not fundamentally mean marriage between a man and a woman unless the context contains pertinent words that may lead to conclude or infer as such. 

Generally, we know that the Arabic word Nikaah has these English equivalents:-

Nun-Kaf-Ha = to tie, make a knot, to enter into a contract/agreement, to take into possession, to enter into a marriage contract; and some say, it is also coitus.

Nevertheless, the world’s most comprehensive Arabic-English Lexican of Lane clarifies the definition of this word as follows:-

“…it is said to be from نکحہ الدّوی , or from تناکحت الاشجار , or from نکح المطر الارض ; and if so, it is tropical in both the above senses; and the opinion that it is so is confirmed by this, that the signification of marriage is not understood unless by a word or phrase in connexion with it, as when you say نکح فی بنی فلان (he took a wife from among the sons of such a one); nor is that of coitus unless by the same means, as when you say نکح زوجتہ (inivit conjugem suam); and this is one of the signs of a tropical expression. نکحت She married, or took a husband. نکح المطر الارض The rain became commingled with the soil; or, rested upon the ground so as to soak it. As also نکحہ الدوی The disease infected him, and overcame him; نکح النعاسُ عینہ Drowsiness overcame his eye; as also ناکہا: and in like manner استنکح النوم عینہ sleep overcame his eye.”

DISCUSSION

Having cleared the old notion that Nikaah was to be taken necessarily as a matrimonial agreement, let us now proceed to expose another big hoax inherited by Muslims from the despotic Umayyad kings, by means of a strict, rational and intellectually applicable translation of 3 more Nikaah-related Verses in the following paragraphs which, in reality, are safeguarding the rights of the weaker segments of society.  Some of these have already been rationally translated while dealing with the Theme of Tallaaq (Divorce) in Installment 42 of this Thematic Series and need not be repeated hereunder.

Still, we can judge the lack of intellect and rationality on the part of our elders, due only to their active involvement in a deep conspiracy, from a look upon the prevalent old translations!  How could it be possible that the younger people of a new generation would feel attracted towards marrying those older women whom their forefathers had taken into matrimony and subsequently left behind; and that too with so much devotion and frequency that GOD had to intervene and specifically prohibit this practice by direct injunctions in His Book???  What a big joke with the Quran???  Imagine as to what state of advanced age and infirmity of physique those elderly women should be; and what state of insanity would be shown by those young males who would want to marry those elderly women who were supposed to be their own virtual mothers, and maternal and paternal grandmothers, or the like?  And still, if some scholar overdosed with drugs may advance a lame justification that “Arabs used to have such a custom in old times,” we can only pray for his mental rehabilitation.  Dear Readers, the Quran did not descend for the Arabs; it was sent for the guidance of the entire humanity, or every nation on the globe.  That’s why every injunction thereof was equally applicable on a global level.

We have come across a most childish and stubborn attitude in polemics from some traditionists who had the audacity to speculate that some of the fathers and grandfathers might have married girls of very young ages, and after their deaths, their widows could have still been of young, marriageable ages to be sought in marriage by young males!  Okay.  Let us agree to that very rare phenomenon.  BUT, it would still fall under the category of bogus arguments.  Consider that the Quran here describes the word “Aabaau-kum - آباوکم ” which includes all close relations of fathers, and grand fathers.  The divorced or widowed women of those elders cannot firstly be young in age.  And secondly, if someone in an exceptional case was still young, her relationship with their male children and grand children would still be that of their mothers and maternal or paternal grandmothers.  One should be ashamed of advancing this kind of insane arguments.  It must be remembered that marriage between these kinds of relationships, or sexual relationship with them, has never been noted as a legal or permissible practice in the documented history of humans.

Now that we have known that Verse 4:22 does not imply MARRIAGE by the word NIKAAH, it rather is a specific injunction protecting the rights and properties of the weaker segments of society from the powerful ones, therefore, let us see in the next Verse what havoc is played by the Contenders of Marriages in Verse 4:23.

In this respect too, the entire available assortment of traditional translations would bring up the issue of MARRIAGE and tell you that you are prohibited herein from “marrying your mothers, sisters, daughters etc.”!!!  Please check any available English or Urdu translation of the Quran.  The traditionists also own to a greater extent just a single meaning of the word HARAAM (the derivative used here is “Hurrimat” – the Past and Passive Form of verb) which signifies “prohibited, unfair, illegal, etc.”  Should we then take the meaning of “Masjid al-Haraam” as an “Illegal or Prohibited Mosque?  Moreover, are they trying to reveal to us and the world out there that in the era of Nabi, the people of Arabia were such sex maniacs as having no awareness of the sanctity of close relations  And while living for ages among the Peoples of the Books, they had never known that a mother is always a mother, and a sister and a daughter have always to stay as sister and daughter???  And that these relations with women can never ever be converted into that of a wife, or of a sex partner or slave???

The irony in this issue lies in the fact that Allah swt at this point has never made a mention of a Nikaah or Marriage.  It is obvious that Nikaah as equivalent to Marriage has been added over here too, by importing it up from the previous Verse for the sole purpose of causing the entire Muslim Ummat the worst kind of humiliation in the eyes of the rest of the world!  The outer World was made to conceive that this was such a barbaric race, which customarily married with the prohibited categories of women; or (Nakaha) committed incest; hence, this generally committed practice of incest had to be prohibited by a specific injunction!!!

Let us see what this Verse ordains, contrary to the inherited translations, showing the issue of Nikkah (Marriage) here, and how greatly it emphasizes the need to protect and respect the weaker segment of womenfolk adhering with the context of previous Verses:-

Verse 4:23:

حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم مِّن نِّسَائِكُمُ اللَّاتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَن تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا

Transliteration: “Hurrimat ‘alayikum ummahaati-kum wa banaatu-kum, wa ikhwaatukum, wa ‘ammaatu-kum, wa khaalaatu-kum, wa banaatul-akhi, wa banaatul-ukhti, wa ummahaatu-kum allaati ardha’na-kum wa akhawau-kum min al-radha’ati, wa ummahaatu nisaa-i-kum, wa rabaa’ib-kum allaati fi hujoori-kum min nisaai-kum allaati dakhaltum bihinna fa-illam takoonoo dakhaltum bihinna fa laa junaaha ‘alayi-kum wa halaa’ilu abnaa’i-kum allazina min aslaabi-kum, wa an tajma’uoo bayinal ukhtayini illa maa qad salafa. Innallaha kaana ghafooran raheema.”

Translation:

4:23  The sanctity/respect (حُرِّمَتْ) of women has been declared mandatory upon you (َعلَيْكُمْ) in the full scope of their relationship with you whether they are your mothers, your daughters, your sisters, and your father’s sisters, and your mother’s sisters, and your brothers’ daughters and your sisters’ daughters, and your foster-mothers, and their daughters (your foster-sisters), and your women’s mothers, and those daughters of your women into whose affairs you have a role to play (دَخَلْتُم بِهِنَّ), as they are under your protection.

And for those in whose affairs you have no concern, you bear no obligation or responsibility; and the wives of your own sons also hold a position of respect for you.

And it is also incumbent upon you to create unity and reconciliation (وَأَن تَجْمَعُوا) between two subordinate sister communities / tribes / units of populations (بَيْنَ الْأُخْتَيْنِ) in a way that what has already passed can be condoned; indeed Allah is Oft Forgiving, Most Merciful.”

So friends, the luxury, or debauchery, of multiple Marriages (Nikaah) ends here finally – and to safeguard the sanctity and respect of womenfolk comes up by means of a mandatory and specific law from the Court of His Universal Majesty, the Creator, to reform our male-dominated societies around the globe.  The hoax of subjugation and slavery, to which the women folk were made a target of by the civilization of tyrannical rule, through the interpolation of the Quranic texts, has been exposed through a most academic and rational modern translation of the Quran.

Moreover, in the last section of the above Verse, the meaningless discussions on another hoax of taking into marriage two sisters simultaneously, wishfully derived from the compound of “Bayin ul Ukhtain – بین الاختین – also comes to its virtual end here.  It is because you must have noted from the above lines that no concept of taking two sisters into marriage simultaneously is stipulated in the relevant Quranic text.  It clearly says “tajma’oo bayinal aukhtain”, meaning “create/bring unity BETWEEN the two sister units”! 

No way can we translate it “marry two sisters simultaneously”!  Apart from this reality, we also have proofs from the Arab scholars’ writings that taking two sisters into marriage simultaneously was in the past already regarded as a shameful act of transgression, even among the Pagan Arabs in the Jahiliyyah period.  No such custom was in existence there for the Quran to take note thereof and to emphasize its prohibition!

For the purpose of final conclusion of this issue, rational and academic translations of succeeding Verses Nos.4:24 and 4:25 are also presented as follows, so that all questions arising in the minds of Readers are provided with answers.

After proving, through the rational translations of both of the aforementioned Verses, that Marriage (Nikaah) is not even the topic of the Quran in this text, the upcoming Verses also corroborate our standpoint that women and the weaker segments of society, and the safeguarding of their rights, their self-esteem and dignity, and the most beautiful and kind way of dealing with those who have come under the domination of Islamic Rule, is the main point of discussion in the relevant context.  And in this connection, the Quran is talking of the human values and ideals in respect of close working agreements, general welfare and a benevolent governance of populations.  In the last segment of the previous Verse, where mutual unity, harmony and peaceful coexistence between two subordinate sister communities of population has been highlighted (instead of the traditionally purported simultaneous marriages with two real sisters!), the discussion moves forward in the same context.  Kindly read on:-

Verse 4:24

آیت 4/24: وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ ۖ كِتَابَ اللَّـهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚإِنَّ اللَّـهَ كَانَ عَلِيمًا حَكِيمًا

Transliteration: “Wa al-mohsinaatu min-an-Nisaai illa maa malakat ayimanu-kum, kitaab-Allahi ‘alayi-kum; wa uhilla la-kum maa waraa,a zaali-kum an-tabtaghoo bi-amwali-kum mohsineena ghayira musafiheen. Fa-maa-ustumta’tum bi-hi min-hunna fa aatoo-hunna ujurahunna fareedhatan. Wa laa junaaha ‘alaykum fi-maa taradhayi-tum bi-hi min ba-adil-fariidhatin. Inna-llaha kaana’aleeman hakeema.”

Translation:

4:24  “And forbidden to you is to forcibly bring under your domination, from the weaker classes (مِنَ النِّسَاءِ), those segments / groups / communities who are morally righteous, with solidarity (وَالْمُحْصَنَاتُ) except those who have already come under your oath of allegiance (إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ ): this is God's ordinance, binding upon you. But lawful is all else beyond the aforementioned category, for you to make allegiances with to make them strong and protected (مُّحْصِنِينَ) by spending from your treasury towards their welfare, without blood-letting (غَيْرَ مُسَافِحِينَ ). And then whatever benefits and gains you acquire by their allegiance (فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ ), do reward them fully there for as a duty (فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ). Moreover, you will incur no sin if, after having awarded their lawful due (بَعْدِ الْفَرِيضَةِ ), you freely agree with one another upon anything else. And do remember that God is indeed all-knowing, wise.”

Ha-Sad-Nun : al-Mohsinaatح ص ن ؛ حصن؛ = To be guarded, be inaccessible/unapproachable, be chaste, be strongly fortified, difficult to access, be preserved, be protected (against attack), abstain from what is not lawful nor decorous, preserve or guard a thing in places inaccessible/unapproachable, make or render a thing inaccessible or unapproachable or difficult to access, make/render a thing unattainable by reason of its height, to fortify oneself.

Siin-Fa-Ha: Musafihin: مسافحین : Saffaah = سفّاح : Shedder of Blood; Killer; Murderer. Safaha: to shed/flow, outpoured/spilled, he shed blood ; to stretch/extend; musafihun - one who commits fornication or adultery, take unlawfully (women). saffaha - to work without profit.

Verse 4:25:

آیت 4/25 : وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِن مَّا مَلَكَتْ أَيْمَانُكُم مِّن فَتَيَاتِكُمُ الْمُؤْمِنَاتِ ۚ وَاللَّـهُ أَعْلَمُ بِإِيمَانِكُم ۚ بَعْضُكُم مِّن بَعْضٍ ۚ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ ۚ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ۔۔۔ذَٰلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا خَيْرٌ لَّكُمْ ۗ وَاللَّـهُ غَفُورٌ رَّحِيمٌ ﴿٢٥﴾

Transliteration: “wa mallam yastati’ minkum tawlan an yankih al-Mohsanaatil Mo’minaati fa-mimmaa malakat ayimanu-kum min fatayati-kum al-Mo’minaati wallahu a’lamu bi’eemani-kum ba’dhu-kum min ba’dhin, fa ankihoo-hunna bi-izni ahli-hinna wa aatoo-hunna ujoora-hunna bil ma’roofi mohsanaatin ghayira musaafihaatin wa laa muttakhizaati akhdaanin, fa izaa uhsinna fa in atayina bi-faahishatin fa ‘alayihinna nisfu maa ‘ala al-Mohsanaati min al’azaabi . dhaalika li-man khashiyal ‘anata minkum wa an tasbiroo khayirul-la-kum. Wallahu ghafoorur Raheem.”

Translation:

4:25  “And as for those units of your state who, owing to circumstances, have not the capacity or power to attract and enter into agreements with other powerful and fortified communities, they may join in working relationship with those young and forward looking faithful groups who are already under your influence and subordination. And God knows all about the solidarity of your faith through which each one of you closely belongs to the other. Enter into collaboration agreements with the blessings of their authorities and give them their rights legitimately in a way that they remain morally and legally stable; may not come down to bloodletting or conspiring. When they too have attained power and defensive capability, and may resort to cross the binding limits, they will be liable to half of those penalties that are applicable to other independent and fortified communities. This preferred treatment is for those of you who might be facing difficult and hard times. However, if you remain steadfast in difficult times too it will be to your own good to persevere in patience: and God bestows His protection and is a dispenser of sustenance.”

This is an academic and rational translation from the Quran, done with complete adherence to its classical literary style of prose. The Quran’s address in these Verses is directed towards the authorities of the Islamic Government.  I would sincerely acknowledge that this work can pass from above the heads of a majority of Readers because no concerted effort has been made to lead or train us in the approach and up to the conscious level it demands for its easy comprehension.  Writings of a scant few intellectuals of Ummat alone suggest these important aspects of Quranic Doctrine.  Such writings are not even generally available.  So, only very well-read comrades and those who have reached maturity of age and intellect can reach that level.  For enthusiastic probing souls, the names of some reputed intellectuals are listed whose work, if studied, would go a long way in expanding the mental horizon.  Some of them are: Dr. Rafi-ud-Din, Dr. Fazlur Rahman, Dr. Rashid Jalandhry, Dr. Khalifa Abdul Hakim, Dr. Yousuf Goraya, Prof. Mohammad Ajmal Khan, Obaidullah Sindhi and Dr. Ali Sharee’ati of Iran.  Most of our readers must have heard also about Dr. Mohammad Iqbal’s world famous lectures on Islamic Reconstruction.  Nevertheless, with such lexical, linguistic and ideological authorities attesting that the presented most up-to-date rational translations do exist, it will not be possible to reject it altogether.  On the other hand, it can also not be refuted that our inherited translations, done under the despotic regimes’ conspiracy, can easily be rejected by declaring them absurd, foolish, shameful and slanderous.

May God open to you doors of divine wisdom, and bless you with his endless mercy.

In the end, the reflections of an intellectual Reader, who happens to be a Lawyer, are presented hereunder on the above translations, as these were deemed worth reading.  Kindly have a look .

NADEEM QURESHI TO AURANGZAIB YOUSUFZAI

Thanks very much Sir for a most comprehensive and extremely easy to understand translation which human intellect can agree with. 

The fact makes it more explicit that when I was studying Law, its basic definition was taught to us like this: “that principle / dictum / value whose application can be made equally upon all people, is called LAW.”  Though no man-made Law accords fully with its fundamental definition as the ever-continued changes in circumstances, times and societies have caused amendments and alterations in those man-made laws, and the authoritative powers and nations have promulgated their own made Laws for meeting their ends and have always given them preference over others.

Being an ordinary student of Quran and by reading different translations, I had become aware of the fact that the major parts of traditional translations can in no way be construed as Divine Laws or Rules, because it was impossible to apply them equally to the entire humanity. They could just be blindly followed as a conviction or ritual by becoming a part of a sect out of the entire humanity. However, it doesn’t suit the entity of the Creator of the Universe that He should send ambiguity-ridden guidance to a creation having consciousness, and may also keep cancelling or altering those from time to time.

Traditional translations of all the three parts of the NISAA related Verses just cannot be applied to the entire humanity, whereas application of the new translations done by you can easily be accepted by any conscious person from any faith group.

Jaza-kum-ullah khayiran.

…….

اردو متن یہاں سے شروع ہوتا ہے۔

تحریرِ ھذاسورۃ النساء سے چند آیاتِ مبارکہ کا قرینِ عقل ترجمہ پیش کرنے کی ایک کوشش ہے۔ ان آیات کے معانی کو قرآنِ عالی شان کے بلند و بالا علمی و ادبی اسلوب کی انتہائی مطابقت میں پیش کرنا جدید دور کا ایک اہم تقاضا تھا، کیونک ان کا ہمیں وراثت میں ملا ہوا ترجمہ اپنا کوئی عقلی و منطقی جواز نہیں رکھتا تھا ۔ اسی لیے یہ ایک عجیب سی ابہام و الجھن کی کیفیات پیدا کرنے کا موجب تھا۔ راقم کا مقصد پیشِ نظر اس کے سوا اور کچھ نہیں ہے کہ معانی کی تطہیر کی مہم جاری رکھی جائے جو بالآخر قرآن کی خالص اور مصفّا صورت کو دنیا کے سامنے واشگاف انداز میں متعارف کرانے کا سبب بن جائے۔

روایتی تفاسیر و تراجم ،جو وسیع پیمانے پرملوکیتی دست بُرد کا شکار ہوئے، قرآن کے انہی احکامات کی ایک ایسی مضحکہ خیز اور لغو صورت دنیا کے سامنے پیش کرتے ہیں جو مسلم سکالرز کو ہرفورم پر ایک معذرت خواہانہ انداز اختیار کرنے پر مجبور کردیتی ہے، اور دنیا کو مسلم امت کا مجموعی طور پر تمسخر اُڑانے کا موقع بھی فراہم کرتی ہے ۔ فلھٰذا پیشِ خدمت ہے قرآنی آیات کا وہ شایانِ شان ترجمہ جو کسی بھی بین الاقوامی فورم پر بغیر شرمندگی و معذرت پیش کیا جا سکتا ہے اور جس کے ذریعے قرآن کےانسانی سیرت و کردار کی تعمیر پر منحصر انقلابی تحریک کے پیغام سے جدید دانشور دنیا کو روشناس کیا جا سکتا ہے۔ ملاحظہ فرمائیے ۔

آیت ۴/۲۲ کمزور طبقات کے حقوق کے بارے میں ایک تنبیہ سے شروع ہوتی ہے جہاں کہا گیا ہے کہ :

[النساء 4/22] وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا

"اور تم معاشرے کے کمزور طبقات اور خواتین کا سب کچھ اپنے قبضے اور اختیار میں مت لے لیا کرو جیسا کہ تمہارے اباواجداد کیا کرتے تھے، سوائے اس کے جو ما قبل میں گذر چکا، کیونکہ یہ ایک شیطانی عمل ہے، ایک قابلِ نفرت اور ایک بُرا راستہ ہے۔"
اب یہاں واردات کچھ اس طرح کی گئی کہ ملوکیتی تہذیب کی سرپرستی میں سیکس کے متوالوں نے "نکاح" کا ایک ہی معنی پڑھ رکھا تھا ،،،،، یعنی شادی ۔اور نساء کا بھی ایک ہی معنی،،،،یعنی عورت ۔ ۔ ۔ ۔ ۔ ۔ اس لیے جھٹ ترجمہ کر دیا گیا : "اُن عورتوں سے نکاح [یعنی شادی یا جنسی عمل] مت کرو جن سے تمہارے باپ دادوں نے نکاح [شادی یا جنسی عمل] کر لیا ہو "۔۔۔۔۔کوئی بھی دستیاب قرآنی با ترجمہ نسخہ کھول کر دیکھ لیں، یہی فرسودہ ترجمہ آپ کے سامنے ہوگا۔
لفظ نکاح کے ایک گہرے لغوی مطالعے نے ثابت کر دیا ہے کہ "نکاح" شادی کے معنوں میں صرف وہیں لیا جا سکتا ہے جہاں اس کے ذیل میں کوئی اور لفظ بھی استعمال کیا گیا ہو جو شادی کےمعنی کی جانب راہنمائی کرتا ہو۔ ۔۔۔۔۔ صرف لفظ "نکاح" جہاں بغیر کسی اضافی یا ذیلی لفظ یا لاحقے یا ترکیب کے لکھا پایا جائے گا وہاں اس کے معنی خود بخود مرد اور عورت کے درمیان شادی کا رشتہ نہیں سمجھا جا سکتا ۔ بلکہ وہاں اس کے دیگر معانی کا اطلاق ہوگا ۔ دیگر معانی میں "کسی پر تسلط کر لینا،،،کسی کو مغلوب کر لینا،،،کسی کو اپنے قبضے، تحویل وغیرہ میں لے لینا، کسی سے اتفاق رائے پر مبنی کوئی اشتراکِ عمل کر لینا [agreement] ، ایک چیز کا دوسری میں انجذاب کا عمل ، وغیرہ، وغیرہ" شامل ہیں ، جو متن کے سیاق و سباق کے مطابق قابلِ اطلاق ہوں گے۔ اس لسانی قاعدے/قانون کی جانب یہ مستند اشارہ بات کو سمجھنے والوں کے لیے فکر و خیال کے کئی در کھول دیتا ہے اور ذہن میں اُٹھنے والے بہت سے سوالات کے جواب پیش کر دیتا ہے۔
لیکن پھر بھی ہمارے قدیمی تراجم سے ہمارے اسلاف کی سازش یا عقل و فکر کا فقدان ملاحظہ فرمائیے کہ۔ ۔ ۔ ۔ ۔ بھلا ایسا کیسے ہو سکتا ہے کہ نئی نسل کے جوان لوگ اپنے بوڑھے باپ دادا کی استعمال شدہ یا منکوحہ خواتین کے ساتھ نکاح کرنا چاہیں ،،،، اور وہ بھی اس شدو مد کے ساتھ کہ اللہ تبارک و تعالیِ کو اپنی کتاب میں اس امر کو تصریحا ممنوع قرار دینا پڑے کہ ایسا ہرگز مت کرو ؟؟؟؟۔۔۔۔۔یہ قرآن کے ساتھ کتنا بڑا مذاق کیا گیا ہے ؟؟؟۔۔۔۔۔۔ حساب لگائیے کہ باپ دادا کی منکوحہ خواتین عمر اور ضعیفی کے کس درجہ پر ہوں گی، اور وہ کون فاتر العقل جوا ن مرد ہوں گے جو اپنی ہم عمرخواتین کو چھوڑ کر اُن ضعیف عورتوں سے نکاح کرنا چاہیں گے جو در حقیقت اُ ن کی ماوں، نانیوں، دادیوں وغیرہ کے منصب پر سرفراز ہوں گی؟؟۔۔۔۔ پھر اگر کوئی سکالر یہ فضول تاویل دے کہ" عربوں میں ایسا ہوتا تھا"،،،،،، تو اُس کی عقل پر فاتحہ پڑھنے کو دل چاہے گا۔۔۔۔میرے عزیز بھائیو، قرآن عربوں کے لیے نازل نہیں ہوا تھا، بلکہ جملہ انسانیت اور کُل اقوامِ عالم کی ہدایت کے لیے بھیجا گیا تھا ۔اس لیے اس کے ہر حکم کا تمام اقوام پر یکساں اطلاق ممکن ہونا ضروری تھا۔
کچھ طفلانہ ذہنیت کے کٹ حجت روایت پرست دیوانگی کو فرزانگی ثابت کرنے کی بھونڈی کوششیں کرتے ہوئے یہ استدلال بھی کرتے دیکھے گئے ہیں کہ "ہو سکتا ہے کہ باپوں اور داداوں نے بہت چھوٹی عمر کی لڑکیوں سے شادیاں کی ہوں اور وہ ابھی اتنی جوان العمر ہوں کہ بیٹے اور پوتے ان سے شادیاں کر لیا کرتے ہوں" ۔ ظاہر ہے کہ اس دلیل میں کوئی منطق پھر بھی نہیں پائی جاتی۔یہ کوئی دلیل ہی نہیں بلکہ محض بُودی بہانہ بازی کے ذیل میں آتی ہے۔ قرآن یہاں "آباوکم" کہ رہا ہے ، جس میں تمام آباو اجداد، یعنی دادا، پردادا، نانا اور پرنانا سبھی آ جاتے ہیں۔ اور ایسے بزرگوں کی چھوڑی ہوئی خواتین کبھی بھی جوان العمر نہیں ہو سکتیں۔ اگر فرض کر لیں کہ استثنائی حالت میں کبھی ایسا ہو بھی جائے تو رشتہ تو اُن سے پھر بھی ماں، دادی یا نانی ہی کا، یا پڑدادی اور پڑ نانی ہی کا قائم ہوتا ہے۔ایسا استدلال کرتے ہوئے انسان کو کچھ شرم ضرور آنی چاہیئے۔ یاد رہے کہ ایسے رشتوں کے ساتھ ازمنہِ وسطیٰ کے مہذب معاشروں میں ایسی شادیاں یا ایسے جنسی تعلق کی کوئی دستاویزی تاریخ یا ثبوت دستیاب نہیں ہے۔
اب جب کہ ہم جان گئے ہیں کہ4/22 میں نکاح بمعنی "شادی" کا ذکر تک نہیں ہے، بلکہ بنیادی انسانی حقوق کے ضمن میں کمزوروں اور خواتین کے حقوق کے تحفظ کے لیے ایک صریح حکم دیا گیا ہے،،،،،،،،،، تو آئیے اب ملوکیت کے شیطانی اثرات سے ماوف عقلوں پر فاتحہ پڑھتے ہوئے اگلی آیت نمبر 4/23 کے ساتھ "نکاح" کے شوقینوں نے کیا سلوک کیا ہے وہ بھی دیکھ لیتے ہیں۔
اس ضمن میں تمام روایتی تراجم آپ کو یہی بتائیں گے کہ یہاں نعوذ باللہ ماں، بہن، بیٹی وغیرہ سے " شادی" سے منع فرمایا جا رہا ہے،،،[کوئی بھی اردو/انگلش ترجمہ اُٹھا کر دیکھ لیں]۔ یعنی یہاں روایت پرستوں کو لفظ حرام یا حرمت کا ایک ہی معنی نظر آتا ہے، یعنی ممنوع، ناجائز، غیر قانونی، وغیرہ۔ گویا ان کے نزدیک "مسجد الحرام" کا معنی بھی " ممنوعہ یا ناجائز مسجد" سمجھ لیا جائے؟؟؟ ۔۔۔۔ اور گویا کہ ہمیں اور دنیا کو یہ بتانے کی کوشش کی جا رہی ہے کہ زمانہِ رسول کے عرب لوگ اس قدر جنسی جنونی تھے کہ رشتوں کی حرمت کا کوئی ادراک ہی نہیں رکھتے تھے، اور اہلِ کتاب کے ساتھ صدیوں رہتے ہوئے بھی انہیں یہی علم نہ تھا کہ ماں ماں ہی ہوتی ہے اور بیٹی اور بہن صرف بیٹی اور بہن ہی ہو سکتی ہے۔ خواتین کے ساتھ انسان کے یہ رشتے بیویوں کے رشتے میں، یا جنسی تعلق کے رشتے میں ہرگز تبدیل نہیں ہو سکتے
۔
کمال تو یہ ہے کہ یہاں اللہ تعالیٰ کی ذاتِ اقدس نے ہرگز کسی نکاح یا شادی کا ذکر ہی نہیں کیا۔ ظاہر ہے کہ سابقہ آیت سے نہایت مکاری کے ساتھ نکاح بمعنی شادی اُٹھا کر یہاں بھی جوڑ دیا گیا کیونکہ اس پیوند سے مسلمان امت کی خوب تذلیل ہو سکتی تھی۔ دنیا یہ بآسانی باور کر سکتی تھی کہ یہ وہ وحشی قوم ہوا کرتی تھی جو ان حرمت والے رشتوں سے بھی شادیاں کر لیا کرتے تھے، یا [ نکح ] جنسی تعلق قائم کر لیا کرتے تھے۔ اس لیے انہیں جبرا ایک راست حکم دے کر اس Incest کی بھیانک اور قبیح روٹین کو "حرام" قرار دے کر اس سے روکنا پڑا؟؟؟

دیکھیے آیتِ مبارکہ نکاح یا شادی کی بجائے کیا واضح کر رہی ہے، اور کس طرح عورت ذات کے تقدس اور تحفظ پر سابقہ آیت کے تسلسل میں مزید زور دے رہی ہے :

حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم مِّن نِّسَائِكُمُ اللَّاتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَن تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا
"۔۔۔۔ خواتین کی حرمت اور تقدس تم پر کلّی تناظر میں واجب کر دی گئی ہے خواہ وہ تمہاری مائیں ہوں،تمہاری بیٹیاں ہوں، تمہاری بہنیں ہوں، اور تمہاری پھوپھیاں اور تمہاری خالائیں ہوں، اور بھتیجیاں اور بھانجیاں ہوں، اور تمہاری رضاعی مائیں اور تمہاری رضاعی بہنیں بھی اس میں شامل ہیں، اور تمہاری خواتین کی مائیں اور تمہاری ان خواتین کی وہ بیٹیاں جن کے معاملات میں تم دخل رکھتے ہو اور جو تمہاری حفاظت میں ہیں، سب شامل ہیں۔ اور جن کے معاملات میں تم دخل نہیں رکھتے ہو، تو تم پران کی کوئی جواب داری/ذمہ داری نہیں ہے، نیز تمہارے صلب سے پیدا ہوئے بیٹوں کی بیویاں بھی تمہارے لیے عزت کی جگہ ہیں۔
اور اس امر کا بھی خیال رہے کہ تمہاری سرپرستی میں آ جانے والی دو ہم خیال و ہم نظریہ قوموں/قبیلوں/گروہوں کے درمیان، ضرورت پڑنے پر اتحاد و یگانگت و ہم آہنگی پیدا کر دیا کرو، اس طرح کہ ان کے درمیان ما قبل میں جو کچھ ہو چکا ہو اسے رفع دفع کر دیا جائے، کیونکہ درحقیقت اللہ تعالیِ ہمیشہ رحم کرنے والا اور مغفرت کرنے والا ہے۔"

تو دوستو، متعدد نکاحوں یا شادیوں کی تفریح کا یہاں قصہ ختم ہوتا ہے۔۔۔۔۔۔ اور عورت ذات کا بالعموم احترام اور تقدس ملحوظ رکھنا اللہ تعالیٰ کی بارگاہِ عالی سے صادر کیےگئے ایک لازمی قانون کی صورت، ہمارے مردانہ تسلط والے معاشروں کی اصلاح کے لیے، ہمارےسامنے آ جاتا ہے۔ ۔ملوکیتی تہذیب نے اپنی غلط کاریوں کے جنون میں عورت ذات کو جس غلای اور متعدد شادیوں کےستم کا قرآنی تحریفات کے ذریعے شکار بنایا تھا، اس کے ڈھول کا پول ایک راست اور مستند قرآنی ترجمے کے ذریعے کھول دیا گیا ہے۔

نیز آیت کے آخری حصے میں "بین الاختین" کے غلط ملوکیتی ترجمے سے پیدا ہونے والا دو بہنوں کو بیک وقت نکاح میں لانے کے ڈھونگ پر مبنی بحث مباحثہ بھی یہاں ایک منطقی اور شعوری ترجمے کے ذریعے اختتام پذیر ہوتا ہے۔ کیونکہ جیسا کہ آپ نے درج بالا سطور میں نوٹ فرما ہی لیا ہوگا، دو بہنوں کو بیک وقت نکاح میں لینے کا کوئی ذکر یہاں متعلقہ قرآنی متن کی رُو سے ثابت نہیں ہے۔ اس کے علاوہ بھی ہمارےپاس عرب سکالرز کی تحریروں کے ذریعے یہ تاریخی دستاویزی ثبوت موجود ہے کہ دو بہنوں کو بیک وقت نکاح میں لانا زمانہِ جاہلیہ کے بُت پرست عربوں میں بھی ایک انتہائی قبیح حرکت سمجھی جاتی تھی، اور ایسا کوئی رواج موجود ہی نہیں تھا کہ قرآن میں اس کا ذکر کرتے ہوئے اس کی ممانعت پر عمومی یا خاص طور پر زور دیا جاتا۔

نیز اتمام حجت کے لیے اب یہاں آیات 4/24 اور 4/25 کا عقلیت پر مبنی ترجمہ بھی دیا جا رہا ہے تاکہ اذہان میں اُٹھنے والے مزید نئے سوالات کو بھی جوابات فراہم کر دیے جائیں۔

درجِ بالا دونوں آیات کے منطقی اور قرین عقل تراجم سے یہ ثابت ہو جانے کے بعد کہ یہاں نکاح اور شادی قرآن کا موضوع ہی نہیں ہے، اب اگلی آیات سے ہمارے اس ماحصل کی مزید تصدیق بآسانی ہو جاتی ہےکہ یہاں دراصل عورت اور کمزور طبقات کے حقوق کا تحفظ، ان کے عزت و احترام اور حکومتی بالا دستی کے تحت آ جانے والے علاقوں کے لوگوں کے ساتھ حسنِ معاملت زیرِ بحث ہے ۔ اور اس سلسلے میں اشتراکِ کار، فلاحِ عامہ اور گورننس کے انسانی اصولوں کی بات کی جا رہی ہے۔ سابقہ آیت کے آخری فقرے سے جہاں دو ذیلی جماعتوں کے درمیان اتحاد، اتفاق ، خیر سگالی کو فروغ دینے کا معاملہ واضح کیا گیا ہے،[نہ کہ دو بہنوں کے ساتھ بیک وقت شادی کے سوال کا مضحکہ خیزڈھونگ] اب بات وہیں سے ، اُسی سیاق و سباق میں اور آگے بڑھتی ہے ۔ ملاحظہ فرمائیں:-

آیت 4/24: وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ ۖ كِتَابَ اللَّـهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚإِنَّ اللَّـهَ كَانَ عَلِيمًا حَكِيمًا

""کمزور عوام میں سے جو جماعتیں/گروپس/کمیونیٹیز کوئی غیر قانونی یا غیر اخلاقی عمل کا ارتکاب نہ کر رہی ہوں، ان کو جبرا اپنے تسلط میں لانا منع کیا گیا ہے، سوائے ان کے جو ما قبل سے ہی کسی عہد و پیمان کے تحت تمہارے تسلط یا سرپرستی یا ماتحتی میں آ گئی ہوں ۔ یہ اللہ نے تم پر ایک قانون کے طور پر لاگو کر دیا ہے۔ اور اس مخصوص صورتِ حالات کے علاوہ جو کچھ اور صورت اس معاملے کی ہو تو وہ تمہارے لیے جائز کر دی گئی ہے یعنی کہ اگر تم ان کی فلاح پر اپنے اموال خرچ کرتے ہوئے ایسی جماعتوں کو اپنی حفاطت کے حصار میں لانا چاہو، نہ کہ خون بہانے والے بن کر ۔ پھر تم ایسے لوگوں یا قوموں کے الحاق سے جو کچھ بھی فوائد حاصل کرو تو انہیں اس کا پورا معاوضہ اور ان کے حقوق ایک فرض سمجھتے ہوئے ادا کرو۔ اور اس میں کوئی برائی نہیں کہ اس فریضہ کو پورا کرنے کے بعد کچھ اور بھی علیحدہ سے تمہارے درمیان رضامندی سے طے پا جائے۔ لیکن یہ یاد رہے کہ اللہ تعالیٰ تمہاری تمام کاروائیوں اور نیتوں کا علم رکھتا ہے اور نہایت دانش کا مالک ہے۔ ""

آیت 4/25 : وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِن مَّا مَلَكَتْ أَيْمَانُكُم مِّن فَتَيَاتِكُمُ الْمُؤْمِنَاتِ ۚ وَاللَّـهُ أَعْلَمُ بِإِيمَانِكُم ۚ بَعْضُكُم مِّن بَعْضٍ ۚ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ ۚ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ۔۔۔ذَٰلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا خَيْرٌ لَّكُمْ ۗ وَاللَّـهُ غَفُورٌ رَّحِيمٌ ﴿٢٥﴾

""اور پھر تم میں سے جن علاقوں کی قیادت مادی ذرائع کی فراوانی یا قوت [طولا] میں اتنی استطاعت نہ رکھتے ہوں کہ مضبوطی اور قوت رکھنے والی یا ناقابلِ دسترس مومن جماعتوں/قبیلوں/اقوام کے ساتھ کوئی اشتراکِ کار یا الحاق و بالا دستی کا سمجھوتا کر پائیں، تو پھر وہ تمہاری ما قبل سے زیر سرپرستی موجود جماعتوں/قوموں [مَّا مَلَكَتْ أَيْمَانُكُم ] میں سے ہی نوجوان اور بہادر مومن گروپوں کے ساتھ الحاق یا شراکتِ کارکر لیں۔ اللہ تمہارے عہد و پیمان سے بخوبی با خبر رہتا ہے۔ تم سب ایک دوسرے کے قریبی ساتھی کی حیثیت رکھتے ہو۔ پس اشتراکِ عمل کے عہد نامے ان جماعتوں کے معتبر لوگوں کی اجازت سے کرو اور ان کے حقوق قانونی طریقے سے ادا کرو اس طرح کہ وہ اخلاقی اور قانونی طور مضبوط رہیں، خون نہ بہائیں اور نہ ہی خفیہ سازشیں کرنے والی ہوں۔ پھر جب وہ اس اشتراک کے نتیجے میں طاقتور اور محفوظ ہو چکی ہوں، اور پھر کسی قسم کی زیادتیوں کا ارتکاب کریں تو ان پر دیگر مضبوط اورتحفظ کی حامل جماعتوں کی نسبت نصف سزا لاگو ہوگی۔ یہ ترجیحی سلوک تم میں سے ان کے لیے ہے جو نا مساعد اور مشکل حالات کا سامنا کر رہے ہوں ۔ لیکن اگر ان حالات میں بھی تم استقامت سے کام لیتے ہوئے اپنے کردار مضبوط رکھو گے تو یہ تمہارے لیے خیر کا باعث ہوگا کیونکہ اللہ تعالی مشکلات میں سامان تحفظ اور نشوونما دینے والا ہے۔ ""

یہ قرآن کے انتہائی بلند و بالا ادبی اسلوب کے مطابق کیا گیا ایک علمی اور منطقی ترجمہ ہے۔قرآن کا ان آیات میں تخاطب اربابِ حکومتِ اسلامیہ سے ہے۔ اس بات کا اعتراف کروں گا کہ یہ پڑھنے والوں کی اکثریت کے سر پر سے گذر سکتا ہے کیونکہ یہ جس شعوری سطح کا تقاضا کرتا ہے وہاں تک ہماری سوچوں کو لے جانے کے لیے کوئی منظم کوشش کی ہی نہیں کی جا سکی۔ معدودے چند دانشورانِ ملت کی تحریریں ہی قرآنی آئیڈیالوجی کےان پہلووں کی جانب اشارے کرتی ہیں اور وہ بھی عمومی طور پر دستیاب نہیں ۔ اُس سطح تک صرف نہایت پختہ عمر اور وسیع مطالعہ رکھنے والیےکار آزمودہ اذہان ہی پہنچ سکتے ہیں۔البتہ کھوج میں سرگرداں بے قرار روحوں کے لیے چند موقر اساتذہ کے نام پیش کر دیتا ہوں جن کا مطالعہ ذہنی افق کو وسیع کرنے کے لیے نہایت کارآمد ثابت ہوگا۔ جیسے کہ ڈاکٹر رفیع الدین، ڈاکٹر فضل الرحمان، ڈاکٹر رشید جالندہری، ڈاکٹر خلیفہ عبدالحکیم، ڈاکٹر یوسف گورایہ، پروفیسر محمد اجمل خان، ڈاکٹر علی شریعتی، امامِ انقلاب عبیداللہ سندھی، اور دیگر۔ نیز علامہ اقبال کے مشہور لیکچرز کے بارے میں تو اکثریت نے سنا ہی ہوگا۔ تاہم اِس جدید ترین قرینِ عقل ترجمے کی تمام لغوی، لسانی اور نظریاتی سندات اس نوعیت کی موجود ہیں جن کو مسترد نہیں کیا جا سکتا۔ دوسری جانب یہ بھی حقیقت ہے کہ ہمیں وراثت میں ملے ہوئے روایتی تراجم جو ملوکیتی سازش کے تحت کیے گئے تھے، بآسانی انتہائی احمقانہ، لغو، شرمناک ، رُسوا کُن اور کالعدم قرار دیے جا سکتے ہیں۔
اللہ آپ سب پر الہامی بصیرت کے راستے کھول دے اور اپنی رحمتیں نازل فرمائے۔
۔۔۔۔۔۔
آخر میں اس ترجمے پر ایک عالم و فاضل قاری کے تاثرات کو قلمبند کر دیا جاتا ہے جن کے دلائل قابلِ مطالعہ ہیں ۔ ملاحظہ فرمائیے:

NADEEM QURESHI TO AURANGZAIB YOUSUFZAI

""بہت بہت شکریہ سر۔ بالکل قابل فہم اور انتہائی سلیس ترجمہ کہ عقل ہضم کر سکے۔

اب مزید وضاحت یوں ہو گئی کہ جب قانون پڑھ رہے تھے تو قانون کی بنیادی تعریف پڑھی تھی کہ "وہ اصول جن کا اطلاق تمام لوگوں پر یکساں ہو قانون کہلاتا ہے"۔ گو کہ انسان کا بنایا ہوا کوئی قانون آج تک اپنی بنیادی تعریف پر پورا نہیں اترا کیونکہ حالات، زمانوں اور سماجوں کی مسلسل جاری تبدیلیوں سے انسانی قوانین میں ترمیم و تنسیخ ہوتی رہی ہے اور ہمیشہ مقتدر قوتوں اور قوموں نے اپنے بنائے گئے قوانین کو اپنے مفادات کی خاطر مروج کیا اور فوقیت دی۔

ہمیں بھی قران کے ادنٰی سے طالب علم ہونے کے سبب سے مختلف تراجم پڑھ کر اس بات سے بخوبی آگاہی ہو چکی تھی کہ روایتی تراجم کے اکثریتی حصے کو کسی طور خدائی اصول و قوانین نہیں کہا جاسکتا کیونکہ انکا اطلاق کُل انسانیت پر ہو ہی نہیں سکتا، ہاں صرف انسانیت میں فرقہ بن کر دوسرے مذاہب کی طرح عقیدہ اور رسوم کے طور پر اس کی پیروی ضرور کی جا سکتی ہے جبکہ یہ بات خالق کائنات کو زیب ہی نہیں دیتی کہ وہ ایک شعور رکھنے والی مخلوق کو ابہام سے پُر ہدایات نازل کردے اور انسانوں کی طرح اپنے ہی قوانین کو "ناسخ و منسوخ" بھی کرتا رہے۔

تینوں اقساط کے ترجمہ نساء کے روایتی تراجم کا اطلاق بحثیت اصول و قانون کُل انسانیت پر لاگو ہی نہیں ہوتا جبکہ آپکے کئے گئے جدید ترجمے کا اطلاق کسی بھی مذہب کا باشعور انسان بغیر کسی حیل و حجت کے فوری تسلیم کرنے پر آمادہ ہو سکتا ہے۔ اس کو موجودہ دور کے حساب سے یوں ثابت کیا جاسکتا ہے جیسے چین میں 38 سالوں تک ایک بچہ پیدا کرنے کی پابندی رہی اسی وجہ سے وہاں کسی بچے کی نہ خالہ تھی، نہ چاچی نہ پھوپی، نہ کوئی بھانجی نہ بھتیجی کہ اس پر نساء کے روایتی ترجمہ کا کوئی اطلاق ہو۔ ہاں اس جدید ترجمے کو کسی بھی انسانی معاشرے پر کسی بھی زمانے میں ضرور لاگو کیا جا سکتا ہے۔
جزاک اللہ خیرکم۔""

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Aurangzaib Yousufzai – November 2017

Thematic Quranic Translation Series - Installment 35

(In English Language)

THE CONTRADICTORY NATURE

OF THE HUMAN SELF 

AS PER QURANIC STATEMENTS

Rebuttal of Fictitious Traditional Interpretations

Relevant Verses Brought under Rational

and Academic Scrutiny

PRELUDE

Instead of having a routinely cursory look at the Arabic Quran for the purpose of just chanting its holy text for securing divine blessings, if we really venture into scrutinizing the contents of its renderings in English, Urdu or any other native language of ours for a satisfactory comprehension of its message, we will have to face paradoxes and contradictions on endless occasions.  We shall most probably find ourselves stuck into a welter of confusion, failing to ascertain what to take for right and what to be construed as wrong.  Many of the narratives would not fit in their places in the current social perspective.  On many occasions open controversies would arise when judged on the yardstick of different fields of knowledge.  A lot of text would prove unacceptable on the criterion of the laws of nature and collective human intellect.  A lot of mythical touch would go against accepted wisdom, modern knowledge and human experience.  Inconsistency or lack of correlation between successive sentences and themes discussed will be the elements most often noted, and only the thought of this divine Scripture’s sanctity and reverence would force us to keep quiet.

We have, unfortunately, inherited this dilemma from the earliest - and assumed-to-be the most authentic - Arabic Interpretations (Tafaseer) which stand as the only acknowledged source from where our religious scholars transfer the data into their own languages, without feeling the need of probing its veracity.  The fact of the matter is that our entire English or Urdu translation work is not carried out directly from the Quranic text, but is borrowed from the aforementioned earliest Arabic Interpretations via the process of blind conformism.

Therefore, the basic problem encountered in the process of the conversion of the Quran’s original message into our own languages, is this sacred legacy from our elders.  The ever growing and powerful class of Muslim religious clerics, which is virtually a gang of backward and violent monopolist bigots, is solely responsible for perpetuating this un-academic and irrational legacy.  It is well known by now that our religious clerics’ economy and authority both depend upon maintaining a status quo in this field.  It is so because the unscrupulous capitalist dictators ruling the Muslim societies for the last 1400 years wanted it to be like that.  And it so happens that the Cleric Mafia is the most effective instrument in the hands of the criminal ruling class.  However, in the modern times of the rapidly growing human intellect and awareness, it becomes our foremost duty to rise against the evil designs of these demigods, irrespective of their power and tyrannical hold in our societies.

God’s Word is not sent for us to chant or have a cursory look in our leisure time.  Its concepts are meant to be fully understood and followed in letter and spirit.  Reciting of it in the early hours of dawn doesn’t help at all in its comprehension although, contrary to this fact, we are ordained through a fictitious piece of translation (of “Quran al-Fajr – قرآن الفجر”) that to recite the Quran at Dawn enhances the degree of its comprehension in our minds.  Those who recite the Arabic along with a translation in their own languages, they too just get over with it by going through a traditional fictitious fabrication.  Therefore, the question remains as to how can the Quran’s teachings be acted upon when a fully academic and righteous comprehension of its real message is still not available.  So, it goes without saying that this Book demands deeper thought, best intellect and careful deliberation as, in its own words, it is a Timeless Mode of Conduct (“Hudan” – ھدی) for the entire humanity.

Our Theme

In connection with our Theme mentioned above as the Title of this thesis, the point brought to your kind attention is the declaration by the Quran that it is a book absolutely free from doubts, paradoxes and ambiguities.  It states that had it come to you from other than God, it would contain various contradictory and ambiguous statements.  It clearly means that no contradictory statements can be found in its injunctions.  However, questions were raised that while describing the nature of man we come across many contradictory statements, and various illogical justifications thereof are cast forth in the prevalent Quranic exegeses and translations.  And this phenomenon creates an uncertain conceptual state, leaving us to speculate about the mystery that lay hidden behind those problematic statements.

Let us now look in detail at the facts the Quran discloses in respect of human nature, and about the creation and composite structure of this super species of life in the series of creative stages of life hitherto launched in different forms.  These Quranic facts, according to our existing exegeses and translations, look mutually contradictory and conflicting.  It goes without saying that all the Quranic facts scrutinized below are not only mutually interlinked in full objective correlation, but are based on astonishing divine wisdom and eternal realities.  For this exposition of Quranic reality we shall have to throw a little bit of light on the two elements that man’s personality is composed of; in other words, on “the philosophy of human self,” or “the mystery of the structure of human life.” 

This humble writer hopes that the real knowledge seekers would fully share this journey of awareness with him.

The Weaknesses of human character in the words of the Quran:

Verse 96:6-7: كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ ﴿٦﴾ أَن رَّ‌آهُ اسْتَغْنَىٰ ﴿٧﴾

Transliteration: “Kallaa, innal insaana la-yatghaa. An ra’aa-hu istaghnaa”.

Translation: “Nay, man becomes grossly overweening, when he deems him self-sufficient”.

Verse 4:28: وَخُلِقَ الْإِنسَانُ ضَعِيفًا ﴿٢٨﴾ ۔

Transliteration: “Wa khuliqal insaana dha’eefan”.

Translation: “Man is created weak”.

Verse 14:34: إِنَّ الْإِنسَانَ لَظَلُومٌ كَفَّارٌ‌ ۔

Transliteration: “Innal insaana la-zalooman kuffaran”.

Translation: “Indeed man is persistent in wrongdoing and stubbornly ingrate”.

Verse 16:4: هُوَ خَصِيمٌ مُّبِينٌ –

Transliteration: “Huwa khaseemun mubeen”.

Translation: “He has the power to think and argue/altercate”.

Verse 17:11: وَكَانَ الْإِنسَانُ عَجُولًا۔ ۔

Transliteration: “Wa kaan-al-insaanu ‘ajoolan.”

Translation: “Man is prone to be hasty”.


Verse 17:100: وَكَانَ الْإِنسَانُ قَتُورً‌ا ۔

Transliteration: “Wa kaan-al-insaanu qatooran”.

Translation: “Man is always tight-fisted”.

Verse 18:54: وَكَانَ الْإِنسَانُ أَكْثَرَ‌ شَيْءٍ جَدَلًا ۔

Transliteration: “Wa kaan-al-insaanu akthara shayi-in jadlan”.

Translation: “Man is often given to contention”.

Verse 33:72: إِنَّهُ كَانَ ظَلُومًا جَهُولًا ۔

Transliteration: “Inna-hu kaana zalooman jahoolan”.

Translation: “Indeed Man was in the dark, devoid of awareness”.


Verse 70:18: وَجَمَعَ فَأَوْعَىٰ

Transliteration: “Wa jama’a fa-aou’aa”.

Translation: “And he amassed and withheld it from fellow men”.

Verse 70:19: إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا ۔

Transliteration: “Inna-al-insaana khuliqa haloo’an”.

Translation: “Verily, man is created with a restless disposition”.


Verse 89:20: وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا ۔

Transliteration: “Wa tuhibboona al-maala hubban jamman”.

Translation: “And you love wealth with a boundless love”.

Verse 100:8: وَإِنَّهُ لِحُبِّ الْخَيْرِ‌ لَشَدِيدٌ ۔

Transliteration: “Wa Inna-hu li-hubbil-khayiri la-shadeed”.

Translation: “Verily, he is most ardently devoted to wealth”.

BUT, how come that, on the other hand, God ordains something quite contrary to the above in the following text of Quran:-

Verse 30:30: فِطْرَتَ اللَّـهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ

Transliteration: “Fitrat-Allaah allati fataran-naasa ‘alayi-ha”.

Translation: “It is the natural disposition/constitution (characteristics, attributes) of Allah Himself, upon which He hath created the human species”.

Does it mean that the aforementioned weaknesses of man’s character are, in fact, the weaknesses of God’s own self or personality???  God forbid!  How can it ever be conceived?  So then, 1) what is the source or origin of the said weaknesses; and 2) what is that “Fitrat” of God that has been the model for the creation or composition of man?  In the following lines I would try to answer these questions with the help from the latest available human knowledge.

Before we do that, let us bring forth the Verses enlightening the positive attributes that exist in man as against the aforementioned flaws of his character.

The Verses in admiration of man’s attributes:

Verse 95:4: لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِیم ۔

Transliteration: “laqad khalaqna al-insaana fi ahsani taqweem”.

Translation: “Verily, We have created man in the best regulated form”.


Verse 17:70:

وَلَقَدْ كَرَّ‌مْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ‌ وَالْبَحْرِ‌ وَرَ‌زَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ‌ مِّمَّنْ خَلَقْنَا تَفْضِيلًا ۔

Transliteration: “Wa laqad karram-na bani Adama wa hamalna-hum fil barri wa al-bahri wa razaq-na-hum min at-tayyibaati wa fadhdhal-na-hum ‘alaa katheerin mimman khalaqna tafdhiila.”

Translation: “NOW, INDEED, We have conferred dignity upon the posterity of Adam, and we made them responsible in respect of righteousness and magnanimity, and educated them about the good things of life, and favored them far above most of Our creation”.

Verse 23:14: ثم انشانہ خلق آخر ۔

Transliteration: “Thumma insha’naa-hu khalqan aakhir”.

Translation: “Then we elevated him to the status of a completely different creature”.

Verse 32:9: ثم سواہ و نفخَ فیہ من روحہ

Transliteration: “Thumma sawwa-hu wa nafakha fi-hi min Roohi-hi”.

Translation: “And then He fashioned him in a suitable manner and infused into him of His own spirit.”

NOW, without a fraction of hesitation, the mutually conflicting statements in the above paragraphs generate many questions in our minds:-

. Man’s personality was designed conforming to His own nature;

. Man was created in the best regulated form;

. Was bestowed dignity, superiority over other creation, was taught how to achieve piety and magnanimity;

. His status Elevated to a unique and distinct creation;

And he was awarded the greatest status by:

. Infusing into him His own “Spirit”!!!

So how come that he suffered from all those infirmities of character detailed in various aforementioned Verses? What is the Rational and Academic justification for this paradoxical situation?

TWO DIFFERENT ELEMENTS IN A HUMAN SELF:

As a matter of fact, God has beautifully solved the above contradictions by stating that He has created man with a combination of two opposite elements.  Verses 91:7-10 clarify the situation in the following beautiful manner:-

وَنَفْسٍ وَمَا سَوَّاهَا ﴿٧﴾ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ﴿٨﴾ قَدْ أَفْلَحَ مَن زَكَّاهَا ﴿٩﴾ وَقَدْ خَابَ مَن دَسَّاهَا.

Transliteration: “Wa nafsin wa maa sawwa-ha; fa-alhamahaa fujoora-ha wa taqwaa-ha; qad aflaha man zakka-ha; wa qad khaaba man dassa-ha”.

Translation: 91:7-10  “As for the human self, and the way its structure has been built, it is actually imbued with conflicting elements leading to moral disintegration as well as inclining towards God Consciousness. Therefore, those who would have evolved their inherent attributes would certainly reach their destination; and those who would have kept their growth dormant would fail in attaining their goals”.

Out of the two elements stated above by the Quran, one is man’s physical animal organism, which is subservient to his animal instincts connected with the sensory system controlled by the brain; and the other is his non-material, Conscious Self controlled by the mind, which is infused with God’s SPIRIT and, therefore, is the treasure and guardian of God’s own attributes through which he is bestowed with the lofty values of character and conduct.  All the aforementioned infirmities of character originate from man’s animal organism, wherein purely self-serving material desires remain active, and this part of man becomes a station of evil in man.  On the other hand, the aforementioned qualities and attributes belong to the higher conscious self of man, and it is these values that, after the physical death of man, would resurrect with the non-material, invisible self of man in the last stage of creation called the Hereafter.  The more a man would keep his conscious values alive and would keep evolving them to higher degrees by suppressing the instinctual pressure of his animal organism, the more chances he’s going to attain for his success in the Hereafter.  By following this kind of conduct in the present physical and material life, man’s inner conscious self would continue to attain higher and higher levels of evolution.

In reality, the stage of creation of man, in so far as its importance is concerned, enjoys absolute superiority over all the existing stages of creation.  It is because man’s creation is, in fact, a stage of combination of two extremes of the creative process.  It possesses the best physical form hitherto created, where the material life form reaches its extremely beautiful and proportionate state by appearing in man’s animal organism.  On the other hand, the increasing degrees of consciousness, in various successive forms of creation, also reaches the state of maturity and climax by reaching the hitherto highest stage of self-consciousness in the form of the creation of man.  Self-consciousness in man virtually means the consciousness of the presence of his Creator.  This is the most important stage where a constant conflict is found between man’s material and spiritual elements.  It is to perpetuate this conflict that material and spiritual elements have been combined under a great strategic plan.  This is the ever present conflict that turns man’s life into a constant process of trial and error.  The purpose behind this perpetual conflict of good and evil within is to attain evolution of the conscious self, so that eventually the consciously evolved humans can proceed ahead in the direction of still higher journeys of more incredible heights of evolution in the Hereafter, and to meet the goals and achieve the purpose of their creation as determined by the Creator.

It must be borne in mind here that in the present stage of life, the physical existence is successively done away with from the human species through physical death, generation after generation, and thereafter, man’s purely non-material, invisible, conscious self awaits its transfer and resurrection in the final stage of life to come.  The upcoming stage will be that sixth and final stage of creation where man, in his form, attributes and power, would gain proximity of his Creator’s self, and reach the great destination of conquering the entire Universe; and then by actualizing and manifesting himself in the state of the Creator’s Ideal, achieve the purpose and goal of his creation.  Nevertheless, there will be very few of those reaching this unique and incredible status.

Hence, all the flaws of human character enumerated above are the characteristics of his material, animal organism, determined most accurately by the Quran.  And later on, all those qualities detailed in his favor are the attributes of his conscious, non-material self, also determined and elucidated by the Quran most accurately.  No ambiguity or contradiction is found in God’s Word.  Thus tthe Quran reveals to us the mystery of the human self, i.e., the knowledge of the structure and composition of the human personality.  Without studying this Book of Self very carefully, the Quran cannot be understood accurately.  That’s why our so-called scholars who belong to the institution of religious priesthood, and are prone to use the crouches of Hadith and Fiqh for the comprehension of the Quran, do not discover anything rational therein except miracles, ambiguities and much of the illogical stuff.  And they remain adamant in presenting the same confused rendering of it before an intelligent world out there.  These are our naive traditionist scholars, whose lack of ingenuity, a very narrow scope of study, and a retarded and dormant intellectual growth makes the true ideology of Islam a target of ridicule, laughter and rejection by the present highly scientific world.  It goes without saying that the second basic pre-requisite for understanding Quranic ideology consists in acquiring competence in the study of the Book of Creation. The Book of Self, viz., the mysteries of the human self, and the Book of Creation, viz., the knowledge of our Creator’s entire creative plan in six stages, are the two most important fields of knowledge without which the field of Quranic comprehension will not be found an easy, smooth and open way to tread upon.

Finally we come to the last question as to why two different and contradictory parts have been incorporated into a single species of humans.  As we have just known, these two opposite aspects are: 1) the physical animal organism of man, and, 2) the non-material, invisible, conscious self of him, both of which have been combined in their fully matured and autonomous state.  What was the purpose hidden behind this planning, and how can it be explained and justified?  What is the ultimate wisdom behind this confrontational and paradoxical duality which is the cause of a perpetual conflict in the inner self of man?

The Worldly Life and State of Constant Trial for Man:

If you happen to be fully aware of the complete creative plan of our Creator which, as per His own injunctions, consists in SIX STAGES (Fi Sittati Ayyaam – فی ستّۃ ایّام : Verses:7:54, 10:3, 11:7, 25:59, 32:4, 57:4, 58:4) five of which are successively launched and manifestly visible in their flawless functioning, and the Sixth being the promised one to come as “the final grand launch” (القیامۃ – Youm Al-Qayamah / Al-Aakhirah – the Hereafter), the answer will not be difficult to find.  As pointed out in the aforementioned paragraphs, the life of this world, according to divine injunctions, is the one of constant trial for man.  Man will be examined, according to the Quran, for ascertaining his conduct for being righteous or wrong, and such examination can only be held when opposite and contradictory forces are brought face to face to create a state of test and trial through comparison.  So, by putting man into the trial, the success or failure in his efforts towards evolving his conscious self, in the perspective of applying his negative and positive properties in various kinds of temptations, can be judged with complete accuracy and precision.  And so, it can be ascertained whether his conscious values had taken control over his general interaction in the society, or the pressure of animal instincts had taken precedence over the urges of his higher conscious values.  Subsequently, after a strict process of accountability, the entire performance of good and evil deeds can be weighed on the scale of permanent universal human values, and noted as to which side is lighter and which one heavier.  Then in the light of these results, the determination of man’s status in the Hereafter can be made purely on the basis of deeds he had done with his independent will and volition.

Let us see in the following passages the beautiful literary style in which our Creator describes the Fifth Stage of the Creation of Man as a ‘station of trial’ and the perpetual clash or conflict-oriented situation created therein, shown with the use of the key word “Balaaun” (– بلاء" ) in its different derivatives.  The Almighty is very clear in stating that the “process of life and death of man” is designed with the sole purpose of accelerating the evolution of your inner self by subjecting you to diverse kinds of sufferings and/or trials so that you may ultimately acquire the loftier, purely spiritual, degree of life designed for the Final Stage of Creation called the Hereafter.  In substantiation of the veracity of this theory, divine texts are presented as authentic convincing proof:-

Verse 67:2:

الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا

Transliteration: “Allazi khalaqa-al-mauta wa al-hayaata li-yabluwa-kum ayyu-kum ahsanu ‘amala”.

Translation: “Who has created the circle of death and life, that He may test you through virtuous deeds for the sake of your self-evolution by passing you through sufferings?”

Verse 2:155:

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَ‌اتِ ۗ وَبَشِّرِ‌ الصَّابِرِ‌ينَ .

Transliteration: “Wa la-nabluwa-kum bi-shayi’in min al-khaufi wa-al-joo’I wa naqsim min al-amwaali wa-al-anfusi wa-al-thamaraati. Wa bashshir-is-saabireen.”

Translation: “And certainly, We shall test you with elements of fear, hunger, loss of wealth, lives and failure in meeting targets, for the sake of your self- evolution. And do give glad tidings to those who prove to be steadfast in sufferings”.

Verse 5:48:

وَلَوْ شَاءَ اللَّـهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَـٰكِن لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۖ

Transliteration: “Wa lou shaa-Allaha la-ja’ala-kum ummatan wahidatan wa-laakinna li-yabluwa-kum fi maa ataa-kum”.

Translation: If Allah willed, He would have made you one unified nation, but he didn’t do that so He may put you to test through suffering for the sake of your self-evolution in what He has given you.”

Verse 6:165:

وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْ‌ضِ وَرَ‌فَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَ‌جَاتٍ لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۗ

Transliteration: “Wa huwa allazi ja’ala-kum khalaaif-al-ardh wa rafa’a ba’dha-kum fauqa ba’adh darajaatin li-yabluwa-kum fi ma ataa-kum”.

Translation: “And it is He Who has made you successors on Earth and raised you in ranks, some above others that He may try you through suffering in that which He has bestowed on you for the sake of your self-evolution.”

Verse 7:162:

كَذَٰلِكَ نَبْلُوهُم بِمَا كَانُوا يَفْسُقُونَ .

Transliteration: “Ka-zaalika nabluwa-kum bi-ma kaanu yafsaqoon”.

Translation: “Thus We put them on trial through suffering for the sake of their self-evolution, for they used to be rebellious.”

Verse 21:35:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَنَبْلُوكُم بِالشَّرِّ‌ وَالْخَيْرِ‌ فِتْنَةً ۖ وَإِلَيْنَا تُرْ‌جَعُونَ .

Transliteration: “Kullu nafsin zaaiqa-tul-maut. Wa nabluwa-kum bil-sharri wa-al-khayiri fitnatan. Wa ilayi-na turja’oon.”

Translation: “Everyone is going to taste death, and We shall test you through suffering for your self-evolution with evil and with good, and to Us you will be returned.”

Verse 47:31:

وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ الْمُجَاهِدِينَ مِنكُمْ وَالصَّابِرِ‌ينَ وَنَبْلُوَ أَخْبَارَ‌كُمْ.

Transliteration: “Wa la-nubluwanna-kum hatta na’lam al-mujahideena min-kum wa-as-Sabireena wa nabluwa akhbara-kum.”

Translation: “And surely, We shall test you through suffering for your self-evolution till We know those of you who strive hard and are the steadfast ones, and We shall put your facts to a strict scrutiny.”

The clash of good and evil is, in reality, not the battle between the Devil and God, but it is the clash between the two opposite elements within the human self for their domination over the other.  Where the pressure of animal instincts become dominant, evil takes over the man; and contrary to that, when the higher values of the conscious self become dominant, man turns into a source of goodness, peace, security and tolerance.

The incorporation of both elements in man simultaneously has been termed as “the most appropriate and wise combination” (احسن تقویم) because it cultivates a state of trial or tug-of-war which continuously coaxes man to make efforts in circumspection, and prepares him for the higher stage of life to come by providing him opportunities for the evolution of his inner self.  Those who evolve their conscious selfs on individual and collective social levels in the darkness of widespread corruption and exploitation perpetrated by the ever present cruel class of capitalists, and who enhance their spiritual powers by confronting these powers of evil, for them it becomes possible to be elevated to a superior class of life in the next higher stage.  Thus, the process of man’s present life, until his physical death, provides him with ample opportunities of actualizing the inherent attributes of his inner self.

BUT UNTIL WHEN?

In the end, the question remains to be answered as to how long this perpetual chain of blood bath, the clash of good and evil, is there to continue?  Most regrettably, dear Brothers, still no end is in view of the continuing journey of the human caravan.  We discern from a study of the history of man and the ground realities, that still countless fields of blood will need to be crossed.  We must remember the dramatic dialogue between our Creator and the “Angels” wherein, describing this fact figuratively, the Creator tried to disclose the reality to us in these words of His:-

Verse 2:30:

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ.

Transliteration: “Wa iz qaala Rabbu-ka lil-malaaikati inni jaa’ilu fil Ardhi khaleefah. Qaaloo a-taj’al fi-ha man yufsidu fi-ha wa yasfik-ud-dimaai, wa nahnu nu-sabbihu bi-hamdi-ka wa nuqaddisu laka. Qaala inni a’lamu ma laa ta’lamoon”.

Translation:  “And remember when your Lord said to the cosmic powers: "Verily, I am going to appoint a viceroy on earth." They said: "Will You place therein those who will make mischief and shed blood, - while we are there to glorify You with praises and gratitude and sanctify You." He (Allah) said: "I know that which you do not know."

The issue was fully clarified at this juncture.  Mischief and bloodshed were the essential components of this stage of life – the Human Stage.  However, the wisdom behind this process was crystal clear upon the consciousness of our Creator.  That’s why He exclaimed: “What I know of, you do not know,"  So, it is proved there from, that man’s destination is still far away, across countless rivers of blood.  This is the fate we are confronted with.  Man is still passing through the elementary stages of maturity of his conscious self.  His Ideals still are of a lower level or value.  He is still stuck with the goals of material satisfaction, carnal pleasures, and the luxuries and abundance of his physical life and needs.  To acquire these, he takes unscrupulous steps, makes mischief and sheds blood.  When he eventually is driven to regard the attributes of his Creator as his ultimate Ideal, and starts manifesting those attributes in his conduct from within, only then this world and the human life on it can witness the light of peace and security.  This humble writer believes that in this short narrative, probing a very crucial theme of the Quran, some of the so-called contradictions in the Quranic narrative have been explained in the light of Divine Injunctions through pure, strict and rational translations of relevant Quranic Verses.  It is expected, that by going through this write up dexterously, the Readers would not face difficulties in securing complete mental satisfaction and peace of heart and mind on the issue discussed herein.

ب ر = Ba-Ra-Ra =
Being pious, kind, good, gentle, affectionate, beneficent, just, righteous, virtuous, honest, true, veracious, sweet of speech, merciful. Sinlessly performing something. Recompensing, rewarding for obedience, accepting and/or approving. Driving or calling sheep/goats. Verifying or proving an oath true. One who overcomes, overcoming someone with good actions or speech.
Overcoming an adversary or overcoming by evil.
Talking too much, confused clamor, noise, crying out, talking in anger or confusion, talking unprofitably. Ampleness, largeness or extensiveness.
Land or elevated ground open to view, out of doors or exposed to view. Wheat, grain/s of wheat or coarsely ground flour. Obedience. Good, sweet or pleasant word expression or saying.
Of, belonging to or relating to the land and or the desert/waste.
External, outward, apparent or public. A truly and honestly executed sale.

ب ح ر
Ba-Ha-Ra =
Slit, cut, divide lengthwise, split, enlarge or make wide. A vast expanse of water (Ocean, sea, huge river). A fleet swift horse called because of its speed like the rolling of the waves in the sea.
A generous man who is ample in his generosity.
Wide tract of land, land belonging to or inhabited by people.
Any town, village or city that has a running river or a body of water. Low or depressed land.
A large meadow or garden.A place where water stagnates. Seaman, sailor.

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Aurangzaib Yousufzai – November 2017

Thematic Quranic Translation Series - Installment 34

(In English Language)

ABOUT SLAVERY IN THE QURAN –

WHAT DOES THE PHRASE “YOUR RIGHT HAND’S

POSSESSION” (ما ملکت ایمانکم) SIGNIFY? 

Rebuttal of Fictitious Traditional Interpretations

Relevant Verses Brought under Rational

and Academic Scrutiny

PRELUDE

“Maa Malakat Ayimanu-kum” – Your Right Hand’s Possession – is a widely used phrase in the Quran.  When we find it generally interpreted by our earlier and contemporary scholars as “Slave Women,” our hearts are afflicted with grief over this cruel, discriminatory degradation of the human female gender that is bestowed with the great attribute of a mother.  It was duly observed that in all the research papers, or any written work on this subject, this Arabic phrase was defined with the definition of “Your Right Hand’s Possession,” and thereafter a part of humanity was forcibly drawn under this supposed category of “possession” – and they were called by the title of Slaves!  It was proven therefrom that Allah swt, by giving some humans the ownership of some others, Has ordained or, at least, agreed with the act of creating an inferior class of humans; He is portrayed as having given the choice to the richer class of people to treat some of their own kind as a purchased commodity, and to treat them as they wish???

It is very surprising to note, however, that the flag bearers of Islam are still seen hypocritically proclaiming all human beings as “respectable” by referring to the Quran; they frequently quote Verse 17:70, which proclaims: “Wa laqad karram-na bani Aadama” – And indeed we have conferred dignity on the children of Adam???

The question arises here as to which text of the Quran is to be taken as true, and which one as false (God forbid)?  Whether some humans have been made male and female slaves by declaring them as “Your right hand’s possession,” and given in the ownership of some other guys who could act as slave masters, OR, all children of Adam have been awarded dignity and self-esteem by virtue of their basic right of freedom???

To help my Readers arrive at a decision on this issue, a Verse of the Quran is quoted hereunder where “the era of Deen (Divine Discipline)” is stated to be that ideal state of a society where no human will have proprietary rights or authority over another human.

Kindly have a look at Verse 82:19 along with some of its context :-

وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ ﴿١٧﴾ ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ ﴿١٨﴾ يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّـهِ ﴿١٩﴾۔

Transliteration: “Wa maa adraa-ka maa youmud-Deen? Thumma, maa adraa-ka maa youm-ud-Deen? Youma laa tamliku nafsun li-nafsin shayi’an. Wa al-amru youmaidhin lillaah”.

Translation:

82:17-19  “What do you know as to what the “era of Deen” means?  Again, what do you know as to what “era of Deen means?”  It is the era, the stage of time, when no human will have proprietary rights or authority over another man.”

Dear Readers, from this elaborate text from our Creator’s Word, it becomes amply clear that the particular time period when the Quranic Phrase “Maa Malakat Ayimanu-kum” was misconceived as “possession of male and female slaves,” was neither the true Era of Deen, nor was the above-referred Divine Decree in force in the corresponding society at that time!  So, at that deplorable moment in time, a blatant violation of God’s Word and an evil un-Quranic concept was mischievously put into practice for paving the way towards a feudal tyrannical system of Slavery in Islam.  In actual fact, it was only the period of “the Pious Caliphate,” under the 2nd and 3rd Pious Caliphs, which we can rightly call “the era of Deen,” which subsequently ended with them.  The period that followed was symbolized by the dominance and enforcement of monopolistic interests of the feudal and royal classes.  Accordingly, the interpretations of the Quranic injunctions prepared in that later period, in the light of Hadith (man-made tell-tale lies) and Fiqh (man-made Islamic jurisprudence), only served to strengthen the class-based discriminatory foundations of a society benefitting only the rich and noble classes, utterly repugnant to the justice- and equality-based tenets of Islam.

It was duly noted, in this research process, that all existing interpretations, and the translations based thereupon, have incorporated unwanted lengthy explanations of Quranic texts under the internal subjective thought process.  As for the Islamic jurisprudence, we note that such a vast amount of written matter was produced in respect of male and female slaves, and so much legislation was formulated in relation to slavery – and particularly female slaves – that this satanic practice was given the official status of an established institution.  And taking cover of that legislation (Fiqh) that legalized the buying and selling of humans, serious and widespread violations of the Quranic injunctions dealing with human rights have been committed throughout the prolonged rule of the despotic Muslim governments.  Slavery was officially banned in Arabia only in the 3rd decade of 20th century AD, under a resolution of the UNO.

My intellectual Readers would easily acknowledge, that unless the definition of the major Theme or Proposition described as “Maa malakat Ayimanu-kum” is analyzed and examined in respect of its objective material reality, any subsequent deductions made out of the corresponding text, or whatever juridical decrees issued on the theme, would not stand on sound legal footings.  But till date no jurist has ever tried to take the right path.  So it proves, that in this modern academic and intellectual world, the Muslim is still adamant to stick to its one and a half millennium-old deductive logic.  He has failed in curing his perennial sickness.  Almost all of our interpretations and translations based thereupon have reached us in a fictitious form that has followed the same old logic.  That’s why we continue to live as a lost and pathetic nation.  Our elders have never bothered to investigate as to why Allah Almighty can hand over some humans into the ownership of some others as slaves, when He, according to His Scriptures, is the greatest advocate of human freedom and dignity.

So, in this objective state of affairs, we have no alternative but to take the initiative, and try on our own to discover the ultimate truth of the Quranic injunctions on this Theme.  Therefore, in the following paragraphs, the original rational meanings of all relevant Verses of the Quran are taken up.  A detailed analysis is carried out of all the texts that belong to the crucial phrase highlighted under the title of this research article.  Effort is made to bring about a natural death to the slavery-ridden, fictitious Islam that continues spoiling generation after generation of Muslims.  It is our conviction that only in this way can we bring back to light the Real and True Islam of the great Quran from the darkness of the evil designs of the entire chain of our despotic rulers.

Those of my brothers/sisters who feel an innate urge to seek the truth of the Quran are requested to preserve these translations as an all-time reference material.  These are crucial policy injunctions of the true Islamic Ideology, which will serve as a most effective rebuttal for the evil forces which are hell bent on making us a target of ridicule and contempt on the basis of the Big Arab Hoax.

And now, proclaiming the entire distorted definitions of “Maa Malakat Ayimanu-kum” as based on fraud, ill-logic and evil intentions, helping to serve the ulterior and lustful motives of creating a very low category of womenfolk as concubines, a most authentic definition is presented here under which fully accords with the relevant context of the Quran, as well as human intellect and wisdom:-

Maa Malakat Ayimanukum: ما ملکت ایمانکم :

“Those who are under your payroll or supervision or guardianship or subordination (working for you) under an oath or, in modern terminology, working contract; those who are working for you as your employees/subordinates, under a mutually signed contract/agreement/covenant/terms and conditions.”

Malakat: Which you have under your subordination/supervision/employment.

Yameen: Ayiman: یمین؛ ایمان; Oath; oath of allegiance; oath of office; oath, like I swear by God! Right side, right hand, to bless, lead to the right, be a cause of prosperity/fortune/lucky.

Considering the legitimate definition more carefully, you will discover that no distinction has been made here as to male or female.  Then why it is so that the entire hierarchy of religious clerics is hell bent on deriving the meaning of WOMEN SLAVES there from?  Rather, the overall allowance of keeping concubines is derived from here, and then the different aspects and forms of legitimate sexual relationship with them is elaborated in lustful details, exhibiting a worst kind of obsession with forced sex.  The corresponding Quranic injunctions are then connected to slavery, and a loud verdict is given that to have female slaves is a normal routine in Islam; and that’s why the instructions in this respect have been issued!  It’s undoubtedly a shameful phenomenon for Muslims!

Another lame excuse is also put forward in favor of their corroded deductive logic by saying that the mention of slavery in the Quran is always given in the form of Past Tense; it is because in the pre-Islamic Arab societies slavery was rampant and this process had encountered the advent of Islam.  Therefore, various commandments were needed to be issued for the disposal of “all the existing slaves,” and it is those existing ones who were named “Maa Malakat Ayimanukum.”  This logic is manifestly lame as it consists of the usual apologetic tactics.  We know very well that an effective remedial “disposal” was made for slaves during the reign of the holy Messenger, and Slavery only re-emerged starting with the despotic Damascus regime of the Umayyads where, as a result of continued conquests of territories, huge numbers of male and female prisoners were transported back to the capital cities of Islam.  Huge volumes of Islamic jurisprudence, legislated during the 2nd, 3rd and 4th centuries al-Hejira, are full of dealings with slaves, and prescribes rules for their purchase and resale, their lending or borrowing and transferring as a gift or grant from one to others.  And during all the despotic Islamic governments, starting from the Umayyads down to India’s Moghul emperors, the royal palaces and the “Harems” connected therewith have been full of purchased or captured male and female slaves.

As for the true face of the Quran, only a single direct verdict from its text had done away with the question of slavery once for all, when it ordained (8:67):-

مَا كَانَ لِنَبِيٍّ أَن يَكُونَ لَهُ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِي الْأَرْضِ ۚ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّـهُ يُرِيدُ الْآخِرَةَ ۗ وَاللَّـهُ عَزِيزٌ حَكِيمٌ ﴿٦٧﴾

8:67  “It is not permissible at all for the Nabi (the Leader of men and head of state) that he may own or possess captives even though he would have dominated a large part of earth. You may desire the gains of this world, while Allah envisions the bounties of Hereafter for you. And He is the dominant and the wise one. “

“Usraa” (أَسْرَىٰ) is the equivalent of prisoners. And it was the prisoners of wars who constituted the major source of supply of slaves; the defiant males among them had to be kept in bonds or within the guarded four walls lest they should escape.

It was also categorically ordained in Quran in Verse 47:4:-

فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّىٰ إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّىٰ تَضَعَ الْحَرْبُ أَوْزَارَهَا ۚ

47:4  “NOW WHEN you are face to face with those bent on denying the truth, smite their necks until you overcome them fully, and then tighten their bonds; but thereafter set them free, either by an act of grace or against ransom, so that the burdens of war may be alleviated.”

But in spite of clear cut injunctions against all kinds of slavery, and against the only source thereof, nobody cared to deliberate as to what segment of a society was singled out by repeatedly suggesting the phrase “maa malakat ayimanukum!”  As elaborated above, it was, in reality, the subordinate working class of society for whose welfare and protection our Creator had a big concern.  He emphasized this concern time and again.  And this great concern of His was corroborated in very clear terms by the following conclusive injunction from Him :-

Verse 16:71:

وَاللَّـهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍ فِي الرِّزْقِ ۚ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلَى مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ فِيهِ سَوَاءٌ ۚ أَفَبِنِعْمَةِ اللَّـهِ يَجْحَدُونَ ﴿٧١﴾

Transliteration: “Wallahu fadhdhala ba’dhu-kum ‘alaa ba’din fir Rizq. Fa mal-lazina fudhdhiloo bi-raaddi rizqi-him ‘alaa maa malakat ayimana-hum fa-hum fi-hi sawaa’an. A-fa-bi-ni’mati-llahi yajhadoon.”

Translation:

16:71  “And Allah’s law has bestowed upon some of them a superiority over others in the matter of means of production and sustenance (فِي الرِّزْقِ ). Therefore, those who enjoy this superiority are required to return/distribute their earnings unto those who are employed by them under contract so that all of them stand on an equal status in this respect. Would they still stockpile Allah’s grants only for themselves?”

This revolutionary commandment issued by the Almighty stands as the only all-time golden methodology or formula for alleviating the wide gulf between riches and poverty and between the employer and the employee.  Acted upon sincerely, it can remedy the sufferings, sorrows, grief and deprivation inflicted upon the poorer classes of humanity without a fraction of doubt!  To remove the disparity and discrimination between the powerful and weaker classes of society, no greater practical solution can be conceived than this benevolent divine injunction.  The entire surplus that is earned through the hard labor of workers, which is known in modern economic terms as the “unpaid wages of workers,” needs to be returned to these workers as their legitimate right!  How easy it is to realize that this theme is certainly NOT dealing with the advocacy or legitimacy of slavery!

We come back to the same reality as elucidated above; that if we do not analyze the definition and the spirit of our Major Proposition on the criterion of the latest Dialectic Rationalism for ascertaining its objective material reality, many horizons of knowledge and awareness will refuse to open before us.  We will continue being victims of the conspiracies of the dark ages of the despotic rule, and would keep inadvertently smearing the face of our own Ideology with crap and nonsense; and then continue advancing lame and apologetic justifications before the world!  Slavery in any form or any degree would always be tantamount to a violation of every human value, and no philosophy or ideology from any faith group can ever justify it as legitimate.

The next stage or era of our evolution can be ushered in only after we fully discern the true definitions of Quranic terminology like “Al-Baqarah”, “An-Nisaa”, “Nikaah”, “Talaaq”, “Fohosh”, “Mohsinaat”, “Azwaaj”, “Buyoot”, “Ta’aam”, etc.  As long as the foundations are not in order, no structure of righteous thinking can be built upon them.  Our passion for an indiscriminate application of distorted or improper meanings of the above mentioned Arabic words of the Quran will have to be dealt with sternly.  This is our obnoxious inheritance from old times and part of our convictions.  So, it will be a tough task for us to abandon and replace it with the most pertinent, pragmatic and rational definitions.

Nevertheless, let us now embark on our project of presenting for everyone’s consideration the most up to date Rational Translation of all Verses bearing the phrase “maa malakat ayimanukum” so that all questions arising in Readers’ minds are appropriately and authentically answered and an ideal situation of total mental or intellectual satisfaction is created.  Adding the aforementioned Verse above, these are in total 11 Verses which cover the entire Quranic input on this Theme and therefore, make this thesis a conclusive effort.

It must be remembered that the Chapter An-NISAA is not about WOMEN, but according to its pure academic lexical meaning, it deals with the “downtrodden, exploited, subdued, forgotten poor classes of society,” and elaborates injunctions for their uplift, welfare and prosperity.  On those occasions where it talks particularly about women, it is only because women have also been kept subservient and deprived of their rights and privileges, and thus stand included in the weaker classes.  Their status remains the same up to this day in the Muslim civilization.  Let us proceed ahead step by step towards the destination of present research.

Verse 4:3:

آیت ۴/۳ : وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا ﴿٣﴾

Transliteration: “Wa in khiftum allaa tuqsitoo fil yatama, fa ankihu maa taaba la-kum min an-Nisaa mathnaa, wa thalatha, wa ruba’a. Fa in khiftum alla ta’diloo, fa wahdah, aou maa malakat ayimanu-kum. Zaalika adnaa alla ta’ooloo.”

Translation:

4:3  “And if you have reason to fear that you might not act equitably towards orphans, then SPONSOR OR TAKE UNDER YOUR GUARDIANSHIP (فَانكِحُوا) from this weaker segment of society (مِّنَ النِّسَاءِ) two, three and four of such as may deem appropriate to you; then if you think you can’t treat all of them justly, sponsor only one; OR just take care of those who are already under your subordination through an oath or working contract/agreement (مَا مَلَكَتْ أَيْمَانُكُمْ ). This way it is more likely that you will not over burden yourselves.”

Verse 4:24:

آیت 4/24 : وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ ۖ كِتَابَ اللَّـهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّـهَ كَانَ عَلِيمًا حَكِيمًا ﴿٢٤﴾

Transliteration: “Wa al-mohsinaatu min-an-Nisaai illa maa malakat ayimanu-kum, kitaab-Allahi ‘alayi-kum; wa uhilla la-kum maa waraa,a zaali-kum an-tabtaghoo bi-amwali-kum mohsineena ghayira musafiheen. Fa-maa-ustumta’tum bi-hi min-hunna fa aatoo-hunna ujurahunna fareedhatan. Wa laa junaaha ‘alaykum fi-maa taradhayi-tum bi-hi min ba-adil-fariidhatin. Inna-llaha kaana’aleeman hakeema.”

Translation:

4:24  “And forbidden to you is to forcibly bring under your domination, from the weaker masses (مِنَ النِّسَاءِ), those segments/groups/communities who are morally righteous and well- protected (وَالْمُحْصَنَاتُ) except those who have already come under your oath of allegiance (إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ ): this is God's ordinance, binding upon you. But lawful is, all beyond the aforementioned, for you to join with them to make them strong and protected (مُّحْصِنِينَ) by spending from your treasury towards their welfare, without blood-letting (غَيْرَ مُسَافِحِينَ ). And then whatever benefits and gains you acquire by their allegiance (فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ ), do reward them fully there for as a duty (فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ). Moreover, you will incur no sin if, after having awarded their lawful due (بَعْدِ الْفَرِيضَةِ ), you freely agree with one another upon anything else. And do remember that God is indeed all-knowing, wise.”

Ha-Sad-Nun : al-Mohsinaatح ص ن ؛ حصن؛ = To be guarded, be inaccessible/unapproachable, be chaste, be strongly fortified, difficult to access, be preserved, be protected (against attack), abstain from what is not lawful nor decorous, preserve or guard a thing in places inaccessible/unapproachable, make or render a thing inaccessible or unapproachable or difficult to access, make/render a thing unattainable by reason of its height, to fortify oneself.

Siin-Fa-Ha: Musafihin: مسافحین : Saffaah = سفّاح : Shedder of Blood; Killer; Murderer. Safaha: to shed/flow, outpoured/spilled, he shed blood ; to stretch/extend; musafihun - one who commits fornication or adultery, take unlawfully (women). saffaha - to work without profit.

CLARIFICATION ABOUT VERSE 4:24

The context of this Verse starts from Verse 4:22 where this admonition is issued : وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ ۚ : “And do not grab and possess (وَلَا تَنكِحُوا) of the weaker segments of your society (مِّنَ النِّسَاءِ) all that your ancestors (آبَاؤُكُم) used to take in their possession (نَكَحَ); excepting what was done in the past”.  Now the felony was committed here in such a crooked way that the sex-obsessed religious scholars of old times always wishfully asserted only a single but un-authentic definition of NIKAAH, viz., MARRIAGE!  They also preferred another single and lone wishful meaning of NISAA, viz., WOMEN! According to this mindset of theirs, employed under an organized conspiracy, they interpreted the above Verse forthwith as: “Do not Marry (or sleep with) those Women whom your forefathers had Married (or fornicated)”! What a joke! The point to consider here lies in the purely academic lexical definition of the word NIKAAH which stipulates that it can mean Marriage only exceptionally, just when it is used in company of some other word/words that may lead to the relation of Marriage between man and woman! Where only the word NIKAAH is used without any other subsequent lead or clue towards Marriage, Nikaah cannot be taken to mean Marriage. It would most of the times mean: “to take into possession; to take in your guardianship or sponsorship or in employment or into any agreement of working relationship” as per the dictates of the context of narration. This explanation of the meaning of NIKAAH enjoys full lexical authority and not only solves many puzzles arising in Readers’ minds but also opens up new horizons of thought and deliberation! But imagine the corroded mindset of our so-called religious scholars! How could they suppose that the younger generations would be attracted towards marrying the ageing widows left behind by their forefathers? And that Allah would be so shocked on this phenomenon that He would specifically order them NOT TO DO THAT?? What a big joke with Quran! Imagine as to how old the women married to your fathers and grandfathers are supposed to be? Naturally very old! And who would be the insane young males, leaving alone younger women of comparable age and going after those old ones who, by virtue of their direct relationship, should be their mothers, and grandmothers, etc.? You would feel like crying in bewilderment on the insanity of these fake translations!!! And some of the traditionist scholars would still not feel ashamed in advancing lame excuses that this was an existing practice among the Arabs of that time! VOW! Is that true? Ask any Arab sage about it! Okay! However, in the end, they need to answer another big and crucial question: “Was Quran sent for only the Arab society, and dealt with only their prevalent customs, or was it meant for the guidance of the entire humanity”??? You will find them dumbfounded, having no answer to that!!

Verse No.4:25

آیت ۴/۲۵: وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِن مَّا مَلَكَتْ أَيْمَانُكُم مِّن فَتَيَاتِكُمُ الْمُؤْمِنَاتِ ۚ وَاللَّـهُ أَعْلَمُ بِإِيمَانِكُم ۚ بَعْضُكُم مِّن بَعْضٍ ۚ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ ۚ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا خَيْرٌ لَّكُمْ ۗ وَاللَّـهُ غَفُورٌ رَّحِيمٌ ﴿٢٥﴾

Transliteration: “Wa man lum yastati’ min-kum tawlan an yankih-al-Mohsinaat-il-mo’inaati fa-min maa malakat ayimanu-kum min fatayaati-kum al-mominaat. Wallahu a’lamu bi-ayimani-kum. Ba’adu-kum min ba’ad. Fa-ankihu-hunna bi-adhni ahli-hinna wa aatu-hunna ujoora-hunna bil-ma’roofi mohsanaatin ghayira musafihaatin wa laa muttakhidhaati akhdaan. Fa-idha uhsinna fa-in ateena bi-fahishatin fa-‘alayi-hinna nisfu maa ‘ala al-mohsanaati min al-‘adhaab. Zaalika li-man khashiya-al-‘anata min-kum. Wa an tasbiroo khayiran la-kum. Wallahu Ghfoorur Raheem”.

Translation:

4:25  “And those of your regional leadership not having (لَّمْ يَسْتَطِعْ ) abundance of means, resources or enough power (طَوْلًا) to enter into alliances/allegiance (أَن يَنكِحَ ) with powerful and well-protected peaceful regional communities (الْمُحْصَنَاتِ الْمُؤْمِنَاتِ ), they should join with those young and upstart groups (فَتَيَاتِكُمُ الْمُؤْمِنَاتِ ) who already are under your oath of allegiance (مَّا مَلَكَتْ أَيْمَانُكُم ). Allah is well aware of your commitments/covenants (أَعْلَمُ بِإِيمَانِكُم ). You all belong to each other. Therefore, enter into agreements or allegiances (فَانكِحُوهُنّ) with the permission of the authorized elders of those communities (بِإِذْنِ أَهْلِهِنَّ ) and then give them their full legal rights in a way that they maintain their moral and strategic strength (مُحْصَنَاتٍ), may not resort to bloodletting (غَيْرَ مُسَافِحَاتٍ) and may not indulge in secret conspiracies (مُتَّخِذَاتِ أَخْدَانٍ ). When they have become powerful and fully protected and might resort to untoward behavior, they will be liable to half the punishment as compared to other already powerful and protected units. This favored treatment is only for those units who have been facing difficulties and hardship. But those of you who remain steadfast in those unfavorable situations, it will be a source of great benefit for you because Allah is the provider of protection and mercy in difficult situations.”

Verse 23:5-6:

آیت ۲۳/۶: وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ﴿٥﴾ إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ﴿٦﴾

Transliteration: “Wa allazina hum li-furooji-him la-haafizoon. Illa ‘alaa azwaji-him aou maa malakat ayimanu-hum, fa-inna-hum ghayiru maloomeen”.

Translation:

23:5-6  “And it is those who are vigilant in safeguarding their secrets/weaknesses (فروج : breaches, splits, gaps, etc.), from everyone except their close colleagues (ازْوَاجِهِم) or the group of subordinate workers (مَا مَلَكَتْ أَيْمَانُهُمْ) for which they are not to be blamed”.

Verse 24:31:

آیت ۲۴/۳۱ : وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّـهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ ﴿النور: ٣١﴾

Transliteration: “Wa qul lil-mominaati yaghdhudhna min absaari-hinna wa yahfazna furooja-hunna wa la yubdeena ziinata-hunna illa maa zahara min-ha wal yadhribna bi-khumri-hinna ‘alaa juyoobi-hinna wa la yubdeena zeenata-hunna illa li-bu’oolati-hinna, aou aabaai-hinna, aou aabaai bu’oolati-hinna, aou abnaai-hinna, aou abnaai bu’ooliti-hinna aou ikhwaani-hinna, aou bani ikhwani-hinna, aou bani akhwati-hinna aou nisaai-hinna, aou ma malakat ayimanu-hunna, aou at-taabi’eena ghayiri ooli al-arbati min ar-rijaali, aou at-tifli allazina lam yazharoo ‘alaa ‘auraatin-nisaai wa la yadhribna bi-arjuli-hinna li-ya’lama ma yukhfeena min zeenati-hinna wa toobu ala-Allahi jamee’an ayyatul mominoona, la’lla-kum tuflihoon”.

Translation:

24:31  “And instruct all the teams of peace-keepers to keep their vision and intelligence (ابْصَارِهِنَّ) under control (يَغْضُضْنَ) and safeguard their secrets and weaknesses (وَيَحْفَظْنَ فُرُوجَهُنَّ), and not make public their policies for advancement and glory (زِينَتَهُنَّ ) except that part of it which may have become manifest in the process; and they must bring into open or explain (وَلْيَضْرِبْنَ) their occasional absence of intellect/slips/faults (بخُمُرِهِنَّ) for accountability (عَلَىٰ جُيُوبِهِنَّ). And they should not expose (وَلَا يُبْدِينَ) their policies for advancement of glory (زِينَتَهُنَّ) except to their responsible officers (لِبُعُولَتِهِنَّ); and not to their seniors, or the seniors of their officers or to their juniors or the juniors of their officers, or to their fellow officers (إِخْوَانِهِنَّ), nor to their juniors staff (بنی إِخْوَانِهِنَّ ), or the members of their sister teams (بَنِي أَخَوَاتِهِنَّ) or their lower cadres (نِسَائِهِنَّ) or to those who are working under their subordination (مَا مَلَكَتْ أَيْمَانُهُنَّ), or others of your subordinates or servants (التَّابِعِينَ) from grown up men or minors who are not entitled (غَيْرِ أُولِي الْإِرْبَةِ) to appear on the sensitive occasions of privacy (عَلَىٰ عَوْرَاتِ النِّسَاءِ); nor they should open these policy matters to the junior class of workers lest they may know what is hidden (مَا يُخْفِينَ) in their progressive strategies (مِن زِينَتِهِنَّ). Therefore, O those who are responsible for peace and security, revert to the utmost loyalty towards the Divine Government so that you all may prosper.

(As some of the Readers might get startled and not feel like going along with the symbolic meanings of some important words in the preceding paragraph, they are requested to please check the entire range of authentic meanings of all words in parenthesis at the end of this thesis, for their intellectual satisfaction. Due concern is expressed here for their likely difficulty in comprehension.)

Verse 24:33:

آیت ۲۴/۳۳: وَلْيَسْتَعْفِفِ الَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغْنِيَهُمُ اللَّـهُ مِن فَضْلِهِ ۗ وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ مِمَّا مَلَكَتْ أَيْمَانُكُمْ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا ۖ وَآتُوهُم مِّن مَّالِ اللَّـهِ الَّذِي آتَاكُمْ ۚ وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ إِنْ أَرَدْنَ تَحَصُّنًا لِّتَبْتَغُوا عَرَضَ الْحَيَاةِ الدُّنْيَا ۚ وَمَن يُكْرِههُّنَّ فَإِنَّ اللَّـهَ مِن بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ ﴿٣٣﴾

Transliteration: “wal-yasta’fif allazina la yajidoona nikahan hattayughniya-hum-ullahu min fadhli-hi. Wa allazina yabtaghoona al-kitaaba mimma malakat ayimanu-kum fa-kaatiboo-hum in ‘alim-tum fi-him khayiran. Wa aatoo-hum min maal-illahi allazi aata-kum. Wa laa tukrihu fatayati-kum ‘alal-bighaa in aradna tahsana li-tabtaghoo ‘aradhal-hayaatid-Dunya. Wa man yukrih-hunna fa-inallaha min ba’ad ikrahi-hinna Ghafoorun Raheem”.

Translation:

24:33  “And those who have not been able to secure a working contract (لَا يَجِدُونَ نِكَاحًا) should exercise restraint (وَلْيَسْتَعْفِفِ) so long as Allah may free them from want and destitution. And those of your employees who wish to get relieved from your employment do let them leave you if you think this may serve for their progress; and also assist them in that switch over by giving financial support from what Allah has bestowed upon you. For your own short term gains, do not restrict your younger generation or communities by force which may lead them to mutiny. If they strive to achieve stability and protection with regard to their careers, do facilitate them in that respect. And those who have been the victims of forceful restrictions and/or exploitation, it is the duty of the divine government to provide them protection and means of sustenance.”

Verse 24:58:

آیت ۸ ۲۴/۵: يَا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنكُمْ ثَلَاثَ مَرَّاتٍ ۚ مِّن قَبْلِ صَلَاةِ الْفَجْرِ وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ الظَّهِيرَةِ وَمِن بَعْدِ صَلَاةِ الْعِشَاءِ ۚ ثَلَاثُ عَوْرَاتٍ لَّكُمْ ۚ لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ ۚ طَوَّافُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ بَعْضٍ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّـهُ لَكُمُ الْآيَاتِ ۗ وَاللَّـهُ عَلِيمٌ حَكِيمٌ ﴿٥٨﴾

Transliteration: “Ya ayyuhal-lazina aamanu, li-yasta’dhina-kum allazina malakat ayimanu-kum, wa allazina lam yablaghoo al-hulm min-kum thalaath marraat. Min qabli salaat-il-Fajr, wa heenatadha’oona thiyaaba-kum min az-zaheerati wa min ba’adi salaat-il-‘ishaa. Thalaatha ‘auraatin la-kum. Layisa ‘alayikum wa laa ‘alayi-him jinaahun ba’ada-hunna. Tawwafoona ‘alayi-kum ba’dhu-kum ‘alaa ba’dhin. Kadhaalika yubayyin-ul-laaha la-kum al-aayaat. Wal-laahu ‘Aleemun Hakiim.”

Translation:

24:58  “O those responsible for peace, it is necessary that your subordinate workers (الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ) and those who have not reached the stage of gentleness and maturity in their conduct, should ask your leave (لِيَسْتَأْذِنكُمُ) on three occasions: 1) just before the time of your morning duties start, 2) during those meetings where you are formulating your policies with regard to your progress, advancement and dominance, and 3) after the end of your evening duties. These three are the sensitive times of your privacy. Apart from these three occasions there are no objections for you in meeting them as many of you are often visiting each other (طَوَّافُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ بَعْضٍ ). In this way Allah explains to you his Word because He is All-knowing and Wise.”

Verse No.30:28:

آیت الروم ۲۸: ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَانُكُم مِّن شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ ﴿الروم: ٢٨﴾

Transliteration: “Dharaba la-kum mathlan min anfusi-kum, hal la-kum min ma malakat ayimanukum min shurakaa’a fi ma razaqna-kum, fa-antum fi-hi sawa’an tukhafoona-hum ka-kheefati-kum anfusa-kum ka-zaalika nufassil-ul-Ayaati li-qowmin ya’qiloon”.

Translation:

30:28  He propounds unto you a parable drawn from your own life: Do you regard those working for you under your oath/contract (مَّا مَلَكَتْ أَيْمَانُكُم) as partners in whatever We may have bestowed upon you as sustenance, so that you all would have equal shares in it; and do you fear for their sake just as you might fear for yourselves? Thus clearly do We spell out these messages unto people who use their reason.

Verse 33:50:

آیت۳۳/۵۰: يَا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللَّاتِي آتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّـهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ اللَّاتِي هَاجَرْنَ مَعَكَ وَامْرَأَةً مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَن يَسْتَنكِحَهَا خَالِصَةً لَّكَ مِن دُونِ الْمُؤْمِنِينَ ۗ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِي أَزْوَاجِهِمْ وَمَا مَلَكَتْ أَيْمَانُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ ۗ وَكَانَ اللَّـهُ غَفُورًا رَّحِيمًا ﴿٥٠﴾

Transliteration: “Ya ayyuhan-Nabi, Inna ahlal-na la-ka azwaaja-ka al-laati aatayita ujoora-hunna wa ma malakat yaminu-ka mimma afaa’a-Allahu ‘alayika wa banaati ‘ammi-ka, wa banaati ammati-ka wa banaati khaali-ka wa bnaati khalaati-ka allaati hajarna ma’aka wa amra’atu mo’minati in wahabat nafsa-ha lin-Nabiyyi inaraadan-Nabiyyu an yastanki-ha khalisatan-laka min doon-il-momineen. Qad ‘alim-na ma faradhna ‘alayi-him fi azwaji-him wa ma malakat ayimanu-hum li-kayila yakoona ‘alayika haraj. Wakaanal-laaha Ghufooran Raheema.”

Translation:

33:50  O Head of the Divine State (يَا أَيُّهَا النَّبِيُّ), for the sake of your mission (لَكَ) We have freed from all other obligations (أَحْلَلْنَا) those of your people (أَزْوَاجَكَ) whose rights or remuneration/wages you have already fixed (آتَيْتَ أُجُورَهُنَّ); and those too who already are working for you under your oath/contract (وَمَا مَلَكَتْ يَمِينُكَ) out of those Allah has brought under your authority (أَفَاءَ اللَّـهُ عَلَيْكَ); and those women too who are your paternal and maternal cousins and who have migrated along with you; and for those women peace enforcer (وَامْرَأَةً مُّؤْمِنَةً) who might volunteer to offer their services to the supreme leader, if the supreme leader may wish, he can arrange to enter into a working agreement with them (أَن يَسْتَنكِحَهَا). In this case the authority to make a decision lies only with you, not with other responsible peace officers. As for other responsible officers, we have made them aware about their duties in respect of their teams/companions (فِي أَزْوَاجِهِمْ) and those already working for them under contracts (وَمَا مَلَكَتْ أَيْمَانُهُمْ ) in order that you are spared from the burden of all responsibilities. Allah’s Law provides means of protection and evolution to everyone.

Verse 33:52:

آیت ۳۳/۵۴: لَّا يَحِلُّ لَكَ النِّسَاءُ مِن بَعْدُ وَلَا أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ يَمِينُكَ ۗ وَكَانَ اللَّـهُ عَلَىٰ كُلِّ شَيْءٍ رَّ‌قِيبًا ﴿٥٢﴾

Transliteration: “Laa yuhilla la-ka an-Nisaau min ba’ad wa la an tabaddal bi-hinna min azwaajin wa lou a’jabaka husna-hunna illa ma malakat yaminu-ka. Wa kaan-Allahu ‘alaa kulli shayi-in raqeeba”.

Translation:

33:52  “Apart from the above directives (مِن بَعْدُ), women cannot be freed from their responsibilities (لَّا يَحِلُّ لَكَ النِّسَاءُ) to work for your mission (لَكَ); nor can you exchange their existing teams with the new comrades/people irrespective of your admiration for their qualities. The exception is only for those already working for you under contract (إِلَّا مَا مَلَكَتْ يَمِينُكَ ). Allah’s law is monitoring every act of yours”.

CONCLUSION

Concluding this crucial research article, it is of paramount importance to disclose that out of all the contemporary scholars of the Quran, only Dr. Qamar Zaman (late) of Lahore has attempted a modern rational translation of this crucial research, and it is incumbent upon this humble writer to acknowledge and highlight his efforts.  His work can be seen on his website.  However, in my humble opinion, most of the translations by this learned late scholar are not only substantially ambiguous, but are rather riddled with serious errors of language and expression, and thus, remain unable to convey their inner meanings or to draw forth their essential perspective.  It is also a proven fact that the learned scholar had lately deviated towards a materialistic and atheistic line of thought.

We acknowledge his freedom of thought and action.  And in any case, the above expression of a personal opinion does not deter us from paying him tributes for breaking the ancient ice on this Quranic Theme, and we give him due credit for his efforts in the direction of this modern research.

The full scope of authentic meanings of all important Quranic vocabulary in the above Verses, as seen in the above article marked with parenthesis, is given below after research from the world’s most authentic Arabic lexicons.  Kindly go through very carefully for verification and double check:-

Tha-Kh-Nun ث خ ن : یثخن: = to be thick, become coarse, stiff, subdue thoroughly, have a regular fighting, cause much slaughter, have a triumphant war, to render/inflict, to be made heavy with something or prone. athkhana - to do something great, make much slaughter, overcome, battle strenuously.

Nun-Kaf-Ha ن ک ح ؛ نکح= to tie, make a knot, contract, to marry, marriage.

Tay-Waw-Lam ط و ل ؛ طولا؛ = to be long, continue for a long time, be lasting, be protracted. taulu - plenty of wealth, sufficiency of personal social and material means, power. tuulun - height. tawiilun - long. tatawala - to spread, be lengthened/prolonged.

Fa-Ta-Ya ؛ ف ت ی؛ فتی ؛ فتیات؛ = to be young, full-grown, brave, generous, manly qualities, bold, courageous, fine fellow, gallant, young comrade, young slave, servant.
afta - to advise, give an opinion/instruction, decision, judgement or decision in a matter of law, give a formal legal decree, announce of inform a legal order, issue a (divine) decree or sacred law, explain the meaning, pronounce, furnish explanation.

Ayn-Nun-Ta ع ن ت ؛ عنت ؛ = to meet with difficulty, fall into distress, be overburdened, commit a crime, be spoiled, constrain anyone to do a thing, cause anyone to perish, beat harshly. a'nata - to bring anyone into difficulty, beat roughly, cause annoyance, confuse. anatun - sin/crime/mistake/difficulty.

Gh-Dad-Dad غ ض ض؛ غضض؛ یغضضن؛ = lowered, contracted, lessened, restrain.

ب ص ر = Ba-Sad-Ra = Becoming perceptive, mental perception, having belief or knowledge, understanding, intelligence or skill, knowing, giving light, shining, illuminated, making manifest, evident and/or apparent.
To behold/perceive/see/observe/watch.

Zay-Ya-Nun ز ی ن ؛ زینہ؛ زینتکم؛ = To adorn, deck. Adorn, grace, honor [said of an action, quality, or saying]. Embellished, dressed, or trimmed it [relating to language]. Adorned [ex. The earth, or land, became adorned with or by it's herbage], ornamented, decorated, decked, bedecked, garnished, embellished, beautified, or graced him/it. Of language it is said: "It was embellished, dressed up, or trimmed". Of action it is said: "It was embellished, dressed up"; i.e. commended to a person by another man. A grace, a beauty, a comely quality, a physical/intellectual adornment, an honour or a credit, and anything that is the pride or glory of a person or a thing. Rank, Station, Dignity.

Kha-Miim-Ra خ م ر ؛ خمر : = cover/conceal/veil, becoming changed/altered from a former state/condition, mixed/mingled/incorporated/blended, intoxication/wine/grapes, make-up, any intoxicating thing that clouds/obscures the intellect, come upon secretly/unexpectedly, crowding of people, odour of perfume, women's head cover, man's turban, a covering, something fermented/matured.

ب ع ل Ba-Ayn-Lam = Husband, took a husband or became a wife: People intermarrying with a people; Playful toying between man and wife; Resistance
Obedience to the husband
Lord, master, owner or possessor, Head, chief, ruler or person in authority
Someone whom it is a necessary duty to obey;
Lacking strength, power or ability; Elevated land; Confounded or perplexed
Baal (pre-Islamic deity, 37:125)?

Alif-Kha-Waw اخوان؛ اخوات؛ اخی؛ اخت : = Male person having the same parents as another or a male only having one parent in common; person of the same descent/land/creed/faith with others; brother; friend; companion; match; fellow of a pair; kinsman; intimately acquainted.Signifying the relation of a brother - brotherhood/fraternity. Act in a brotherly manner. An associate/fellow. Sister, female friend. When it does not relate to birth, it means conformity/similarity and combination/agreement or unison in action.

Ha-Lam-Miim ; ح ل م ؛ حلم = To dream, have a vision. Attain to puberty. Experience an emission of seminal fluid (whether awake or in sleep), dream of copulation in sleep. To be forbearing or clement, to forgive and conceal offences, to be moderate/gentle/deliberate/leisurely in manner, patient.

Alif-Dhal-Nun =اذن؛ استاذن؛ یستاذن he gave ear or listened to it, being pleased, grant leave, to allow, permit/ordered, be informed, advised; notification/announcement/proclamation, ear, appetite/longing/yearning. Yasta'dhinuu (imp. 3rd. p. m. plu.): They ask leave.
ظہر؛ ظہیرۃ Za-ha-Ra = to appear, become distinct/clear/open/manifest, come out, ascend/mount, get the better of, know, distinguish, be obvious, go forth, enter the noon, neglect, have the upper hand over, wound on the back.
الفجر: Break open/cut/divide lengthwise/dawn, sunrise, daybreak.

= Tha-Waw-Ba ثوب؛ ثیاب: = Actions, Conduct, raiment, garments, morals, behaviour, heart, dependents, followers, robes, clothes, pure/good hearted, of good character. To return, turn back to, to restore/recover, to repent, to collect/gather. to call/summon (repeatedly), rise (dust), to flow, become abundant. something returned (recompense, reward, compensation), to repay. a thing which veils/covers/protects, a distinct body or company of people.
mathabatan - place of return, place to which a visit entitles one to thawab/reward, assembly/congregation for people who were dispersed/separated previously, place of alighting, abode, house, tent.

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Aurangzaib Yousufzai – November 2017

Thematic Quranic Translation Series - Installment 33

(In English Language)

EPISODE OF PROPHET LOT IN THE QURAN

AND HIS “SUPPOSED” COMMUNITY OF SODOMISTS

Rebuttal of Fictitious Traditional Interpretations

Relevant Verses Brought under Rational

and Academic Scrutiny

PRELUDE

Some Quranist students of vision and genius in my study circle of friends have been asking me for some time to look into the episode of Prophet Lot, and to bring forth a fresh and up-to-date Rational Translation of it, free and pure from the effects of myth and external interpolation.  According to them, the blame of homosexuality on that community, and, consequently, the direct sentence of torment upon them from Allah for this crime, does not seem logical or acceptable to a thinking mind.  They wanted to see this old ambiguity removed, in order to see the Quran’s true, authentic and discernable face in reference to this historical reference.

As a matter of fact, we find all the old and contemporary translations following one and the same path.  We all know that this particular path is that of blind conformism to the deductive logic borrowed from the ancient Greek Rationalism.  The ancient Greek-style deductive logic suffers from the disease of deriving conclusions through a process of internal thinking, without empirically examining the hypothetical major proposition on the basis of its objective material reality.  After the Arab imperialism usurped the Pious Caliphate of Islam, its doctrine in general and its main source the Quran in particular, were subjected to a grand and organized distortion campaign, with the aim of hiding the tyrannical hereditary style of its despotic regimes, which were manifestly incompatible with the original Islamic injunctions for a welfare state.  They wanted their feudal, capitalist politics justified by an irrational form of religion and this purpose was served by making Islam’s reformative and welfare-oriented philosophy disappear into a labyrinth of ill logic and mythological puzzles.  Along with other important themes discussed by the Quran, Prophet Lot’s historical episode was also made a target of ambiguous interpretation that concealed behind it the real socio-political revolution Lot’s community had undergone.  Their vicious goal was nothing else than to bury the genuine public welfare-oriented spirit of this Discipline deep under the ground.

Up to the time of writing on this episode, this humble writer has successfully highlighted several identical historical propositions in the true light of the Quranic spirit, by salvaging their true essence out of the rubble of mythical tales.  This series of most Rational Translations includes the eventful voyages of Prophet Moses, his rendezvous with a supposed Prophet of God called Khizer in the traditions, the ventures of the Two-Horned One (Zil-Qarnain), the mystery of Gog and Magog, the Seven Sleepers of the Cave (Ashaab-e-Kahaf), Noah’s Ark and the Great Deluge, the rain of stones by birds (Ababeel) on the troops of King Abraha, etc. etc.  

Therefore, in the perspective of present questions, by studying many available writings on this Theme, I have come to the conclusion that till date only Dr. Qamar Zaman of Lahore, Pakistan had broken the ice of old traditions and made a very first attempt to write a rational translation based on ground realities.  Although his narratives, in my humble opinion, are found generally devoid of clarity of expression, and often lack an intelligible and clear-cut style of prose, and though there’s ample space/chance/opportunity of fundamental differences of opinion and objections regarding his work on other Themes, but he must be given the credit of breaking the age-old traditional shackles and making prudent efforts to clear the way towards exposing the Quranic injunctions in their true light.

As a matter of fact, Prophet Lot’s episode in the Quran never suggests the sexual perversion called sodomy or homosexuality, or unnatural sexual relation between males.  Homosexuality is a fact of human life which is found among humans since times immemorial, on a minority level.  The existence of this sexual delinquency is proved by research in ancient history and Anthropology.  In our modern world, the fact is further confirmed that this tendency does not only exist, but is now accepted on a wide scale and has been given a legal cover in several countries.  Therefore, if the community of Prophet Lot was supposed to be involved in this perversion, why would the Quran say that they used to do what no other nation on earth had ever done?

Along with the above reality, there is another crucial point.  Allah’s modus operandi, or His laws or working modalities never change for any time period or for any nation.  Therefore, to destroy the community of Prophet Lot by a shower of stones, BUT to give a free hand in this behalf to all the latter, or former, communities is not quite an understandable idea!  Much earlier than the emergence of Islam, among the old Greeks and the elite classes of Romans, homosexuality enjoyed the status of quite an acceptable practice!  Just a single Roman Emperor, Tiberius, is reported to be keeping four hundred slaves captive in the basement of his palace for satisfying his lust for homosexuality.  The latter generations of humans have crossed all the barriers in this respect and have given a legal status to homosexuality.  They are openly entering into homosexual marriages.  None of those earlier ones, or the present latter ones were subjected to the shower of stones which is ascribed to the community of Prophet Lot?  Therefore, these ground realities lead us towards abstaining from blind acceptance of the traditional translations.

Considering from a different angle, we know that if a major proposition is not analyzed and investigated in the light of nature, human self, social paradigm, historical comparison and different fields of knowledge, and its objective material reality is not drawn forth, how can an act of rendition, explanation or translation relating to it be declared valid?

Two main reasons that lead humans towards homosexuality have been prescribed by experts.  One of those is supposed to be genetic and hormonal imbalance.  The other one is the environmental or societal influence that leads to a sexual perversion for pleasure seeking.  Lots of research is available on this topic on the platforms of psychology and medicine, which throws light on the causes and end results of this tendency among men.  Readers have easy access to the work done in this field through the Internet, as our focus of attention is not research in this field.

We are concerned about checking the veracity of the Quranic translations that claim to be related with it; therefore, after this summary of the background, we present before you the most up to date Rational Translation on this Theme.

Verse 7:80 to 7:84 (Chapter Al-A’raaf)

وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ الْعَالَمِينَ ﴿٨٠﴾ إِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِّن دُونِ النِّسَاءِ ۚ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ ﴿٨١﴾وَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا أَخْرِجُوهُم مِّن قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ ﴿٨٢﴾ فَأَنجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ ﴿٨٣﴾ وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا ۖ فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ ﴿٨٤(

Transliteration: “Wa Lootan, iz qaala li-qaumi-hi, ata’toonal fahishata maa sabaqa-kum bi-haa min ahadin min al-‘aalameen. Inna-kum la-taatoona al-rijaala shahwatan min doon-in-Nisaa. Bal antum qawmun musrifoon. Wa maa kaana jawaba qawmi-hi illa an qaaloo akhriju-hum min qaryati-kum. Inna-hum anaasan yatatahharoon. Fa anjayina-hu wa ahla-hu illa amratu-hu kaanat min alghaabireen. Wa amtarna ‘alayi-him matran. Fa anzur kayifa kaana ‘aaqibatul mujrimeen.”

Translation:

7:80-84  “And remember Lot when he warned his community: “Do you come to commit that degree of transgression (أَتَأْتُونَ الْفَاحِشَةَ) in which no nation in the world may have excelled you. Indeed you are intent upon (لَتَأْتُونَ ) fulfilling/satisfying(الرِّجَالَ) the lust of greed ( شَهْوَةً ) without showing any weakness (مِّن دُونِ النِّسَاءِ ) . In fact, you are a wasteful community (قَوْمٌ مُّسْرِفُونَ)!” His people had no answer except to say, “Turn them out of your town because they are the contenders of purity of character and conduct!” So, we subsequently rescued him and his followers except the morally weaker group of his people (امْرَأَتَهُ) who were left behind in disgrace. Then we showered (وَأَمْطَرْنَا ) them with despair and destruction; therefore, see what sort of fate befell the culprits.”

Important words which were deliberately misinterpreted earelier:-

Alif-Taa-Waw آتو : (e.g. of "atawoo") = to come, to bring, come to pass, come upon, do, commit, arrive, pursue, put forth, show, increase, produce, pay, reach, happen, overtake, draw near, go, hit, meet, join, be engaged or occupied, perpetrate (e.g. crime), undertake. ۔ آنا، لانا، ہوجانا، ملنا، کرنا، پہنچ جانا، پیچھے لگ جانا، سامنےلے آنا، دکھانا،

Ta’toon al-Fahishata (تاتون الفاحشۃ): To come to or become intent on excess/transgression/crossing the limits/going beyond what is acceptable.

Ta’toon ar-Rijala (تاتون الرجال): To come to or become intent on satisfaction; comfort; grant a respite.

Rajjala – (الرجال؛ رجال) : to comfort anyone, comb the hair, grant a respite.

Shahwatan: [شہوۃ : ش و ی ] : = to long or desire eagerly, made it to be good/sweet/pleasant or the like, loved it or wished for it, desired eagerly/intensely, yearning of the soul for a thing; appetite, lust, gratification of venereal lust, greedy, voracious, was or became like him, resembling him, jested or joked with him, associated with smiting action of the (evil) eye i.e. he vied with him in smithing with the evil eye.

An-Nisa (النساء): Weakness, weak people, weak classes/segments; neglected, forsaken masses.

Amra’atu-hu (امراتہ): Literally, his woman; metaphorically, his people/community, or a segment of his community with loose conduct.

Matar (مطر؛ امطرنا): Either a shower of mercy and blessings, or a bulk of bad luck and misfortune. Both metaphors are true and give meanings appropriate with the context. It is a metaphor for anything that’s showered from above.

The second row of questions that followed was like this: “You changed the meaning of “Rajjala – رجال, OK!  Now comes the word “Az-Zakaraan” (أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَالَمِينَ) in Verse 26:165; its meaning is decisively “a male”, viz., ZAKAR- ذکر. It says: “You come towards men/males”!  How are you going to bring an alternate meaning here?  And how would you paint another picture from the phrase “Come to males with lust”?

With a little bit deeper deliberation, it became clear that there was no reference to “lust/greed – شہوۃ” in this Verse.  Still the friends were adamant, like their earlier stance, on adulteration.  I could only make a promise to bring the entire context under research, and that we all were soon going to see as to what legitimate equivalents fit in with full coherence with the text.  The Root of “Zakaraan” is, in any case, “ZHAAL K R” – ذ ک ر – which has a wide scope of meanings; Quran is also ZIKR, a MEMORANDUM, and an ADMONITION, etc which are also authentic derivatives from ذ ک ر . We will definitely find a Rationally Befitting equivalent here.

So, let us see a latest equivalent, having a deeper perspective, being applied here below, which most appropriately fits in its context:-

Verses 26:162 to 26:166:

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ ﴿١٦٢﴾ فَاتَّقُوا اللَّـهَ وَأَطِيعُونِ ﴿١٦٣﴾ وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ ﴿١٦٤﴾ أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَالَمِينَ ﴿١٦٥﴾ وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُم مِّنْ أَزْوَاجِكُم ۚ بَلْ أَنتُمْ قَوْمٌ عَادُونَ ﴿١٦٦

Transliteration: “Inny la-kum Rasoolun Ameen (162). Fa attaqu-llah wa atee’ooni (163). Wa maa as’alu-kum ‘alayi-hi min ajrin; in ajri illa ‘alaa Rabbil ‘Aalamen (164). A’ta’toon-az-zikraan min al-aalameen (165); wa tazaroona maa khalaqa la-kum Rabbi-kum min azwaaji-kum; bal antum qawmun ‘aadoon (166).”

TRANSLATION:

26:162-166  Indeed, I am a Messenger, Trustee of God’s message (أَمِينٌ ) for you. So, be conscious of Divine Laws (فَاتَّقُوا ) and obey what I prescribe for you. I do not ask for remuneration for this from you as my remuneration is due upon the Sustainer of all nations. Would you still take lessons/guidance (الذُّكْرَانَ) from other nations (الْعَالَمِينَ); and would blow in the air what has been produced for you (خَلَقَ لَكُمْ) by your Lord through your own companions/compatriots (مِّنْ أَزْوَاجِكُم )? It will mean that you are a nation of reactionaries (عَادُونَ).

Authentic meanings of important words deliberately misinterpreted by traditionists:

Tatoon-az-dhakaraan [تَأْتُونَ الذُّكْرَانَ] : You come to/intend to take lesson/guidance. The word: ذکر DH K R – Dhakraan, denotes guidance; it does not signify man or male. According Lane’s Lexicon the plural of male (dhakar) is NOT dhakraan (ذکران). It is DHUKOOR (ذکور). Male/man/masculine (dhakar, dual - dhakarain, plural - dhukoor).

Min al-Aallameen (من العالمین): From other nations.

Min azwaaji-kum (من ازواجکم): From your own people/comrades/compatriots.

Up to this point, our main issue stood fully clarified on grounds of Quranic wisdom and human intellect and rationality.  However, I was again asked by friends to further clarify the Verses of Chapter Hood (11th Chapter), starting from 74 to 82.  They actually were in a state of utter confusion about a connected episode, and wanted to have an academic and rational explanation thereof as well, for a full assimilation of truth.  The referred Verses actually describe the “guests” received by Prophet Lot, and the community of Lot was supposed to have demanded Lot to hand them over for subjecting them to their sexual lust; and then Prophet Lot, instead, offered them his “daughters”, etc. etc.

It is submitted, in reply to the above, that a Pure and Rational Translation is definitely being brought forth for your record.  BUT, I appeal to your human intellect to assume your own self in the stead of Prophet Lot for a few moments, and consider whether or not a Messenger like Lot, endowed with divine wisdom and the highest conscious values, can ever think of offering his own daughters to a crowd of homosexuals, permitting them to have sex with them?  Let us not talk of a Divine Messenger; can any sane person on the globe present his own offspring to a crowd of sodomists for unnatural sex, just for the sake of reforming their sexual perversion???

There are some more subsequent questions that can’t be answered:-

Can anyone present his daughters to any kind of crowd of males without regard to their liking, choice or marriage rituals?

How many daughters did Prophet Lot have, and to how many perverted males from that crowd could he have offered each of them?

Were those daughters of his sufficient in number to cater to the sexual needs of the whole community?

Or could a scant few daughters be offered to a characterless crowd for a mass rape???

Was that community surviving without their women?  And why was it necessary for Lot to offer his daughters, regardless of the availability of the community’s own women?

If there were no other women in the community other than Lot’s poor daughters, how was the male-only community giving birth and surviving?

The style of translation in which this episode is inherited by the Muslim nation, can easily be declared beyond the scope of sanity, and is tantamount to a gross insult of knowledge, intellect, wisdom, rationality and logic!  The fact that this sort of rendition has persisted in its present form for as long as one and a half millennium, goes beyond the limits of the human common imagination.  And how come such dark shadows of ignorance hitherto pervade and permeate the Muslim world???  How pathetic is the mindset of those of us who still blindly accept, follow and defend this bogus insanity???

And now submitted herewith is the most rationally comprehensible translation of relevant Verses from Chapter Hood :-

Verses 11:74-82:

فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ ﴿٧٤﴾ إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُّنِيبٌ ﴿٧٥﴾ يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَـٰذَا ۖ إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ ﴿٧٦﴾ وَلَمَّا جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَـٰذَا يَوْمٌ عَصِيبٌ ﴿٧٧﴾ وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ ۚ قَالَ يَا قَوْمِ هَـٰؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ ۖ فَاتَّقُوا اللَّـهَ وَلَا تُخْزُونِ فِي ضَيْفِي ۖ أَلَيْسَ مِنكُمْ رَجُلٌ رَّشِيدٌ ﴿٧٨﴾ قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ ﴿٧٩﴾ قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ ﴿٨٠﴾ قَالُوا يَا لُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوا إِلَيْكَ ۖ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ اللَّيْلِ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلَّا امْرَأَتَكَ ۖ إِنَّهُ مُصِيبُهَا مَا أَصَابَهُمْ ۚ إِنَّ مَوْعِدَهُمُ الصُّبْحُ ۚ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ ﴿٨١﴾ فَلَمَّا جَاءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ ﴿٨٢﴾

Transliteration:

“Fa lammaa dhahaba ‘an Ibraheema al-raw’u wa ja’at-hu al-bushraa, yujadila-na fi qawmi Loot (74). Inna Ibrahima la-haleemun, awwahun, muneebun (75). Ya Ibrahimu a’ridh ‘an haadha; inna-hu qad jaa’a amru rabbik. Wa inna-hum aatii-him ‘adhaabun ghayiru mardood (76). Wa lamma jaa’at rusulu-na Lootan, see’a bi-him wa dhaaqa bi-him dhar’an wa qaala haadha youmun ‘aseeb (77). Wa ja’a-hu qawmi-hi yuhra’oona ilayi-hi wa min qablu kaanu ya’maloonas sayyi’aat. Qaala Ya Qawm, haa-oolai banaati hunna atharu la-kum. Fa attaqu-llah wa la takhzooni fi dhayifi. A-layisa min-kum rajlun rasheed (78). Qaloo laqad ‘alimta ma la-naa fi banatika min haqqin wa inna-ka la-ta’lamu maa nureed (79). Qaala lav an-lee bi-kum quwwatun aou aawi ilaa ruknin shaded (80). Qaloo Ya Loot, inna rusulu Rabbi-ka, lan yasillu ilayika. Fa asri bi-ahli-ka bi-qit’in min al-layili wa laa yaltafit min-kum ahadun illa amra’atu-ka. Inna-hu museebu-ha maa asaaba-hum. Inna maw-idu-hum as-Subhu. Alayisa as-Subhu bi-qareebin (81). Fa-lamma jaa’a amruna, ja’alna ‘aaliya-ha saafila-ha wa amtar-na ‘alayi-ha hijaaratan min sijjeelin mandhood (82).”

TRANSLATION

11:74-82  “Then, as the spell of fear and apprehension (الرَّوْعُ) over Abraham passed out, and he also received the glad tidings, he started arguing with us in respect of the community of Lot. In fact Ibrahim was the most forgiving, tender hearted man and was devoted to Allah. He was told to keep away from this topic as Allah’s decree in this respect had already issued and an irrevocable punishment (عَذَابٌ غَيْرُ مَرْدُودٍ) was going to be imposed upon them. And when our messengers arrived at Lot’s place, he was much frustrated to know the purpose of their visit and felt perturbed, and said to himself that the day was of great distress. In the meantime, people from his community came to him rushing (يُهْرَعُونَ إِلَيْهِ) as they had been following this detestable practice (يَعْمَلُونَ السَّيِّئَاتِ ) in the past too. Lot addressed them saying: “O my people, here are my teachings in front of you (هَـٰؤُلَاءِ بَنَاتِي) which prescribe for you purity of conduct (أَطْهَرُ لَكُمْ ). So, be conscious of God’s laws and do not disgrace me further in my misery (وَلَا تُخْزُونِ فِي ضَيْفِي )”. Is none of you a guided person? They replied: “As you know, your teachings have no truth or reality (مِنْ حَقٍّ) for us. You know best what we are after.” Lot replied: “Alas, if only I had some power over you or if I could seek refuge with a strong supporter”. On this occasion the messengers said: “O Lot, we are deputed by your Lord. They cannot reach you. So, you just make your exit from here during the night with your followers. None of you may entangle himself with any obstruction in the way (يَلْتَفِتْ) except the morally weaker ones of your community(امْرَأَتَكَ ). They are going to suffer the same fate as these others. Their fate is going to befall upon them. And the time draws very near.” So, when our decree was implemented, our Law transformed the powerful among them into their lowest class (جَعَلْنَا عَالِيَهَا سَافِلَهَا). However, before this catastrophic change happened, we had showered them (امْطَرْنَا) with rational arguments (حِجَارَةً) from the Scripture (مِّن سِجِّيلٍ) in order to arrive at a final conclusion.”

And NOW Authentic meanings of important words criminally misinterpreted in earlier translations:-

ض ي ف = Dad-Ya-Fa = Inclined, approached, drew near to setting (said of the sun). Menstruation (said of a woman). Become a guest, refuge of someone. Become correlative to something. Correlation, or reciprocal correlation, so that one cannot be conceived in the mind without the other. Beign collected, joined, added together. Ran, hastened, fled, sped, turned away. Beset by distress of mind. Hardship, difficulty, or distress. Asking, or calling, for an aid.

Kh-Zay-Ya تخزون : خ ز ی = To be or become abased/vile/despicable/abject, fall into trial or affliction and evil, manifest foul actions or qualities, to be confounded or perplexed by reason of disgrace, moved or affected with shame.

= Lam-Fa-Fa يَلْتَفِتْ: ل ف ف Yaltafit = To roll up, fold, wrap, involve, conjoin, be entangled (trees), be heaped, joined thick/dense and luxuriant/abundant.

M-R-A: م ر ا: amra’t : amra’atu-ka: امْرَأَتَكَ = An equivalent to NISA, NISWA: meaning weaker class/segment/group of a community.

ha-Ra-Ayn : ہ ر ع : یہرعون : = to walk with quick & trembling gait, run or rush, flow quickly, hurry, hasten.

Ba-Nun-Ya = بنت : بنات : ب ن ی Building, framing or constructing;

Kind of plank used in the construction (e.g. of ships); Becoming large, fattened or fat (like food enlarges a man); Rearing, bringing up, educating; Form or mode of constructing a word; Natural constitution; Of or relating to a son or daughter;
Branches of a road/tree; A builder/architect; A building; Bending over a bowstring while shooting; Ribs, bones of the breast or shoulder blades and the four legs;
A thief/robber, wayfarer/traveler, warrior, rich man, certain beast of prey; A skin for water or milk made of hide; Raised high (applied to a palace/pavilion).

Sad-Ba-Ha صبح : ص ب ح = to visit or greet in the morning. subhun/sabahun/isbaahun - the morning. misbaahun (pl. masaabih) - lamp. sabbah (vb. 2) - to come to, come upon, greet, drink in the morning. asbaha - to enter upon the time of the morning, appear, begin to do, to be, become, happen. musbih - one who does anything in or enters upon the morning.

CONCLUSION:

It is of utmost importance to note here that the Quran speaks of the “transformation of the powerful class of Lot’s community into the lowest class (جَعَلْنَا عَالِيَهَا سَافِلَهَا)”; which clearly attests that the traditional interpretations are fake.  This sentence provides ample evidence to prove that there was no super-natural or miraculous shower of stones from the skies, and no physical death and destruction took place.  On the contrary, they stayed alive under the physical laws and, as a consequence of grave violations of the divinely ordained Mode of Conduct, their morally depraved society faced a socio-political upheaval which proved disastrous for their elitists.  The powerful ruling class, which is generally always responsible for the spread of corruption and moral degradation in a society, were rendered weak and powerless, and the weaker segments of people eventually toppled them and assumed the role of rulers.  So, it is clear that God, with only one sentence, rebutted and discarded the entire illogical and fictitious content of our traditional exegeses and prevalent translations on this Theme, including that part of it which was stolen from the interpretations of older Scriptures.

I trust that the present controversy, connected with the ongoing Series of Translations of controversial Themes, has also been cleared today in its academic, conscious, social and historical perspectives.  As the “Sunnat-ullah” – God’s modus operandi or “working procedure” – does not change on any account whatsoever, therefore, if the community of Prophet Lot was erased from the face of the earth for the crime of homosexuality, it was essential that the old Greeks and Romans would also have faced the same fate.  Over and above that, many nations awarding bold legal status to homosexuality in the present times would also have faced the same fate.  And before any other community on the globe, the “ill-fated state of Great Britain” would have transformed into ruins by now and become a symbol of God’s wrath, because the British were the very first society to award legal status to homosexuality.

Hence, in the traditional translations relating to the community of Prophet Lot, we face the same kind of distortion and/or fabrication that we come across on various other topics.  Most of this material has been conveniently copied from the erroneous and wishful translations of the Old and New Testaments and pasted in Quranic exegeses without any amount of research and investigation.  All of our earlier scholars and teachers have been neglecting the element of research in this respect by bidding farewell to human intellect and common sense.  They have displayed a callous indifference in making efforts to reach the truth of the Quran.

The ultimate historical truth, based on circumstantial evidence, tells us that the superfluous initiative of writing fake Arabic exegeses/interpretations of an already Arabic Quran was launched with the sole malicious intention of distorting the original face of its pristine doctrine.  It was a well-thought over move and necessitated, in view of the Umayyad rulers’ inability to alter the original text of the Quran.  They couldn’t manipulate and redact the original text due to the fact that before they came to power, the Quran was officially copied in hundreds of thousands of volumes, and spread and distributed across the Islamic empire, under the close supervision of the 2nd Pious Caliph, Omar bin Khattab.

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Aurangzaib Yousufzai – November 2017

Thematic QuranicTranslation Series - Installment 32

(In English Language)

AL-NISA IN QURAN – THE SOCIAL CLASS,

SEGMENT OR GENDER IT SIGNIFIES!

Rebuttal of Fictitious Traditional Interpretations

Relevant Verses Brought under Rational

and Academic Scrutiny

PRELUDE

This research-based thesis is presented with the foregone conclusion that the Muslim masses around the globe have, for ages, been duped into blind pursuit of an organized ARAB HOAX called ‘traditional Islam’ instead of the Original socio-economic-political Ideology of peace and equality that the Quran once disseminated.

In the entire lot of existing Quranic exegeses and/or translations, we always find the words Nisaa or An-Nisaa exclusively defined as “WOMEN” irrespective of its relative context, corresponding scenario and particular narrative occasion.  In general, the constantly observed, persistent tendency of selecting a single and most commonplace meaning of an Arabic word, without regard to different situations under discussion, or the wide range of definitions these words command, was found to follow a deliberate and well thought out evil strategy that has worked wonders in disseminating the most misguiding form of Quranic injunctions to humanity.  This distorted face of the Quran takes us miles away from the original philosophy and the pristine message of the Quran.  It creates ambiguities and raises countless questions in our minds about Islamic Doctrine.  So far as our present Theme is concerned, the respective fictitious renderings of the Quran have helped perpetuate man’s supremacy over women, and by playing with the prestige and privileges of women folks, played a pivotal role in maligning the character of Islam and the Muslim nation.  This vicious distortion has always provided ample opportunities to other faith groups of humiliating and ridiculing our Ideology.

Those of our so-called Muslim scholars, who participate in discussions and debates with the contenders of other faiths in their bid to propagate their form of Islam, often have to resort to an apologetic attitude due to the fact that they cannot substantiate the veracity of their Doctrine empirically, or on the criterion of logic and the modern fields of knowledge.  So they often have to limit their exchange of views to defensive tactics.  Perhaps the Readers are aware, that due to this awful weakness on their part, they are invariably given the title of Muslim Apologists in the Western world.  In spite of this general humiliation faced by them, they are adamant on preserving their corroded concepts, and are not found willing to wake up and make fresh efforts to analyze the basic material realities of their divine Scripture.  They never agree to try to re-discover its fundamental philosophy by using the Inductive Logic or the dialectic Rationalism of modern times.  Therefore, they still continue to present their fictitious Islam to an extremely intelligent world out there in the name of delivering the message, without ever realizing that they stand on flimsy grounds with fragile minds.

Through modern research methodology, ample evidence has surfaced by now to prove that the word NISAA in the Quranic context is largely used in a social class paradigm, and in the deeper Quranic reformative style, this word signifies the weaker segments of a society or nation, viz., the subdued, weaker and neglected masses or the majority of poor working class of a population.  This is a definition fully authenticated by the world’s most popular Arabic lexicons as well as by linguistic rules.  In this major Theme of the Quran, induction of a linguistic fraud was part of the royal conspiracy that was carried out with great planning and a startling efficiency aiming to corrupt the Quranic renderings, radically starting the very beginning of the Umayyad period.   This vicious undertaking served to create justifications for the most despotic regime of the Umayyad clan, with its monopolistic feudal system based on extortionist practices, and the exploitation of the poor public, to make way for the riches and royal luxuries for an elitist class of rulers.  The enemies of Islam succeeded in transforming the entire Islamic Doctrine of peace, social liberties, justice and equality of rights, by the medium of a superfluous act of Tafseer (Interpretation) Writing, and, to back it up, invented thousands of narrations of “holy gossip” ascribed to the Messenger of Islam, with the name of Hadith.

After this short summary of background situation, we now proceed with our research into the real meanings of NISAA, and then bring under review those most up-to-date translations of relevant Verses where the corrupted interpretations have been passed through a process of purification and brought back into the true light of the Quran.

The word NISAA according to different authentic lexicons:

NISAA: nsw, nsy; tansiah; mansaah: ([النِّسَاءُ]: تنسئۃ ۔ نسیء۔ نساء ۔ نسُوء۔ منساۃ ۔ ن س ی/ن س و
lowly people; rubble; a forlorn thing, insignificant, completely forgotten, womanly, effeminate, to render ignominious, render backward, postponement, delay; oblivion, forgotten, counted for nothing, who is despised. “’Arq-un-Nisaa”- a sickness that causes weakness – Sciatic Nerve. Both root words overlap with each other. In Lane’s Lexicon both roots are given together and ‘women’ are not specified in their definition – see supplement, page 3033. ‘Tanasah’تناساہ : He showed that he has forgotten it; he forgot it; he neglected; he threw it out of mind. In “Lughaat al-Quran” its figurative meaning is given as “that segment of a society who lacks manhood” (for details, see the title ZBH and BNW). In other Lexicons both Roots are defined separately as under :-

NSW: An-Niswah, An-Nisaa,An-Niswaan: All of these are non-literal plurals of al-Mar’ah, meaning that al-Mar’ah means ‘a woman’ and ‘an-Nisa’(etc.) means many women. Its singular does not appear from its Root. On the other hand, in Lisaan al-‘Arab, its plural is also shown as ‘Niswah’. With reference to Sibawiyah, nisaa, niswi, niswah and nusiaat are mentioned.

NSY: Its meaning is given as ‘to disregard, to neglect, to forgo. Nasi here signifies as ‘to disappear from the sight (5/14)’; Insaa: to put off, to delay.

After clarifications of NISAA’s diverse literal and metaphoric meanings, let us now cover the full range of application of its meanings in different contexts of Quranic narrations, with the aim of bringing up its true Quranic concept in its social class paradigm.  First of all we study its applications in the scenario of Prophet MOSES’ mission. Verse 2:49:

2/49 : وَإِذْ نَجَّيْنَاكُم مِّنْ آلِ فِرْ‌عَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ ۚ وَفِي ذَٰلِكُم بَلَاءٌ مِّن رَّ‌بِّكُمْ عَظِيمٌ ﴿٤٩﴾

Transliteration: “Wa iz najjayinaa-kum min aal-e-Fir’ouna yasumoona-kum soo’al ‘azaabi yuzabbihoona abnaa’akum wa yastahyoona NISAA’a-kum. Wa fi zaalikum balaa’am min Rabbi-kum ‘azeem”.

The prevalent illogical, fictitious translation:

“Remember that time when we saved you from the slavery of Faroah’s people. They had inflicted upon you the worst kind of torture. They used to kill your boys and let your women live. And this situation was a serious trial from your Lord” (Moududi).”

The ill-logic of this translation is obvious from the fact that if any nation’s males are killed in routine, due to lack of procreation opportunities, the nation would disappear from the face of the earth after the passage of their existing generations. Procreation cannot continue without the community’s males. If all males are killed, who would shoulder responsibility of laborious duties of slaves which only men can carry out? Therefore, this traditional translation is absurd under the criterion of knowledge and intellect. Neither the term ‘abnaa-akum’applies here to male offspring, nor ‘nisaa-akum’ here applies to girls or women.

Rationalism-based, up-to-date translation:

2:49  “Remember the time when we had rescued you from the people of the Faroah who kept you under the worst kind of suffering. They incapacitated/humiliated your brave and courageous sons (يُذَبِّحُونَ أَبْنَاءَكُمْ) and supported and encouraged your weaker ones (وَيَسْتَحْيُونَ نِسَاءَكُمْ ). And under this coercive system you faced real hard times.” (Please note that NISAA here cannot mean women, but that segment of community which was devoid of strength and manly courage.)

Let us now check the famous Verse 2:223 that portrays “women as your tilth”.

نِسَاؤُكُمْ حَرْ‌ثٌ لَّكُمْ فَأْتُوا حَرْ‌ثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنفُسِكُمْ ۚ وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّكُم مُّلَاقُوهُ ۗ وَبَشِّرِ‌ الْمُؤْمِنِينَ.

Transliteration: “Nisaau-kum harthun la-kum, fa aatu harthu-kum annaa shi’tum. Wa qaddamu li-anfusi-kum. Wa attaqu-llah wa a’lamu anna-kum mulaaqoo-hu. Wa bashshir-il-Momineen.

Traditional, illogical translation which smears the face of Islam:

“Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls, and remain conscious of God, and know that you are destined to meet Him. And give glad tidings unto those who believe.”

From the above you can imagine the conspiracy to humiliate women. By drawing parallel with tilth or land, women are reduced to the level of most passive creatures which can be trodden upon as wished by males. Great Quranic injunctions have been molded to suit their manipulative wishes. By exercising deductive logic on this issue, subjecting of women to sexual perversion of all kinds has been shamelessly justified by the old scholars through weirdest kind of interpretations of this Verse which I do not prefer to add here.

However, the most up-to-date Rational Translation is given hereunder where full concentration on the meaning of NISAA is solicited:-

2:223  “Your communities’ weaker segments/the downtrodden masses (نِسَاؤُكُمْ) are your true national wealth and assets (حَرْ‌ثٌ). Therefore, keep close contact with your assets in whatever way you may wish. And help your own people to establish themselves on strong and respectable footings (وَقَدِّمُوا لِأَنفُسِكُمْ ). And in this way show your concern with Law of God (وَاتَّقُوا اللَّـهَ) and do remember that all of you have to face him for accountability (ملاقُوهُ). The people of faith and peace, who act likewise, must be given glad tidings”.

Ha-Ra-Thaa = To till and sow, cultivate, cut a thing, acquire (goods), to collect wealth, seek sustenance, work or labour, plough, study a thing thoroughly, to examine/look into/scrutinize/investigate, call a thing to mind.

Harth has the meanings; Gain, acquisition, reward (gain), recompense (gain), seed-produce, what is grown/raised by means of seed/date-stones/planting. A wife or road that is much trodden.

Alif-Taa-Waw (e.g. of "atawoo") = to come, to bring, come to pass, come upon, do, commit, arrive, pursue, put forth, show, increase, produce, pay, reach, happen, overtake, draw near, go, hit, meet, join, be engaged or occupied, perpetrate (e.g. crime), undertake.

Verse 2:187:

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّ‌فَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللَّـهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَالْآنَ بَاشِرُ‌وهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّـهُ لَكُمْ ۚ وَكُلُوا وَاشْرَ‌بُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ‌ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُ‌وهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّـهِ فَلَا تَقْرَ‌بُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّـهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ ﴿١٨٧﴾

Transliteration: “Uhilla la-kum layilat-us-Siaam al-Rafth ilaa Nisaai-kum. Hunna libaasun la-kum wa antum libaasun la-hunna. ‘Alima-llaahu anna-kum kuntum takhtaanoona anfusa-kum, fa taaba ‘alayi-kum wa ‘afaa ‘an-kum. Fa al-aana baashiru-hunna wab-taghoo maa kataba-llaaha la-kum. Wa kuloo wa ashraboo hatta yatabayyana la-kum al-khayit al-abyadh min al-khayit al-aswad min al-fajr. Thumma atimmu as-Siyaam ilaa al-layil. Wa laa tabaashiroo-hunna wa antum ‘aakifoona fil masaajid. Tilka hudood allahi fa-laa taqraboo-ha. Ka-zaalika yubayyin-ullahu ayaati-hi lin-naasi la-‘alla-hum yattafiqoon.”

Let us first see the ill-logic of traditional translation where the vicious input of woman and sex has smeared the face of Quran and ruined the honor of the Divine Discipline it ordains:-

“IT IS lawful for you to go in unto your wives during the night preceding the [day's] fast: they are as a garment for you, and you are as a garment for them. God is aware that you would have deprived yourselves of this right, and so He has turned unto you in His mercy and removed this hardship from you. Now, then, you may lie with them skin to skin, and avail yourselves of that which God has ordained for you, and eat and drink until you can discern the white streak of dawn against the blackness of night, and then resume fasting until nightfall; but do not lie with them skin to skin when you are about to abide in meditation in houses of worship. These are the bounds set by God: do not, then, offend against them - [for] it is thus that God makes clear His messages unto mankind, so that they might remain conscious of Him.”

Look at how the women folks are being manipulated at their whims.  They were free to turn them into “tilth” (farm-land) to be treaded upon, and then turn her into “clothing”, and finally render her a tool of deriving pleasure from by “lying with them skin to skin” as and when they might like!  The height of foolishness is reflected in this sentence, “do not lie with them skin to skin when you are about to abide in meditation in houses of worship”!  It no doubt signifies that women folks were kept close by during “meditation” too, in the mosques, and were being benefitted from during meditation!  So, then it had to be prohibited by God!  None of these traditionists ever ventured into using their mental faculties to free their work from this kind of childish blunders!  However, needless to mention, in the Mullah’s (Priests’) Islam, the most important theme was SEX, and only Momineen of fictitious Islam could display such sexual stamina after a long and tiring day of fasting!  They were very happy to perform both, a daylong “ritual” of fasting and another “mandatory ritual” of sex at night!!!  And it was still their exclusive quality that sexual lust REMAINED DOMINANT even during the “secluded meditation” in mosques, called “Aetikaaf” ( عَاكِفُونَ).

And NOW, in the perspective of the true Quranic vision and wisdom, we come to that RATIONAL TRANSLATION which can proudly be presented before any forum of highly qualified intellectuals, and which is the harbinger of greatness of Islamic Ideology :-

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّ‌فَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللَّـهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَالْآنَ بَاشِرُ‌وهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّـهُ لَكُمْ ۚ وَكُلُوا وَاشْرَ‌بُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ‌ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُ‌وهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّـهِ فَلَا تَقْرَ‌بُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّـهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ ﴿١٨٧﴾

The Most up to date RATIONAL TRANSLATION

2:187  As long as there was total absence (لَيْلَةَ) of the practice of abstention-from-evil (الصِّيَامِ), you were allowed (أُحِلَّ لَكُمْ) to exercise foul language and indecent manners (الرَّ‌فَثُ) towards your weaker classes (نِسَائِكُمْ); whereas, in the society they are an integral part of you just as you are inevitable for them (هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ). Allah very well knew that you have been usurping the rights of your own people (كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ); but He has turned towards you and has forgiven you. Therefore, now establish direct relationship with them (باشِرُ‌وهُنَّ) and seek just as much as Allah has ordained for you. And do acquire knowledge (وَكُلُوا) and follow the respective conduct (وَاشْرَ‌بُوا) so that it may help you discern the difference between white and black, viz., good (الْخَيْطُ الْأَبْيَضُ) and evil (الْخَيْطِ الْأَسْوَدِ) in light of the dawn of your Doctrine (مِنَ الْفَجْرِ‌ ); subsequently, complete the spreading (أَتِمُّوا) of your discipline of Abstinence-from-evil (الصِّيَامَ) up to the darkness of ignorance (إِلَى اللَّيْلِ ) around you. Moreover, when you still are in the stage of deliberation for formulation of policies (عَاكِفُونَ) with regard to the promulgation of Divine Commandments (فِي الْمَسَاجِدِ ), do refrain from spreading the word of glad tidings among your weaker segments (وَلَا تُبَاشِرُ‌وهُنَّ) . These are the limitations prescribed by Allah, so don’t venture near to their breach. Allah clearly explains His injunctions to you in order that you may make others conscious of His laws.”

Words in parenthesis in the above translation defined hereunder:-

Layila-tus-Siam [لَيْلَةَ الصِّيَامِ]:: Lack of the discipline/tradition of abstinence from evil; Layilah = night/darkness. Siyaam: Discipline of Abstinence; Al-Siyaam = discipline or training in Abstinence from evil.

Nisaai-kum[نِسَائِكُمْ ] : : Your weaker segment of population; public; poor classes.

Al-Rafth[الرَّ‌فَثُ] : : A conduct of foul-mouthing, insult, humiliating.

Takhtanoona anfusa-kum[تَخْتَانُونَ أَنفُسَكُمْ]: : Usurping the rights of your own people.

Baashiroo-hunna[بَاشِرُ‌وهُنَّ]: ۔ : Keeping direct connection; to give glad tidings to them

Kuloo[وَكُلُوا] : : to eat; to acquire; to learn.

Ashraboo: [وَاشْرَ‌بُوا] : Mashrab: Swallow, sunk in, absorb, one who partakes in a particular way or conduct.

Al-Fajr [الْفَجْرِ] :: Fajr: Morning, light of Dawn; Al-Fajr: the bright light of Deen (Doctrine).

Al-Khayit al-Abyadh [الخیط الابیض]: Whiteness, virtue, goodness. Al-Khayit al-Aswad: [الخیط الاسود]Black, Darkness, evil. Literal: white thread & black thread.

Al-Masaajid[الْمَسَاجِد] :: Divine commandments and submission thereto. Objects of submission. Sajada: He humbled or submitted himself to; prostration.

‘Aakifoon [عَاكِفُونَ ] :: Those in deliberation; formulation of rules and regulations; sitting in meditation.

“FOUR (4) MARRIAGES FOR MALES”

Now is the turn for the most crucial and world-renowned issue of FOUR MARRIAGES supposed to be allowed to Muslim males in ISLAM.  Let us most academically analyze the respective Verse so that the black scar of Polygamy in Islam can be washed away from its face.  Presented hereunder is Verse 4:3:-

4:3 : وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُ‌بَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا ﴿٣﴾

Transliteration: “Wa in khiftum allaa tuqsitoo fil yatama, fa ankihu maa taaba la-kum min an-Nisaa mathnaa, wa thalatha, wa ruba’a. Fa in khiftum alla ta’diloo, fa wahdah, aou maa malakat ayimanu-kum. Zaalika adnaa alla ta’ooloo.”

Corrupted traditional translation:-

"And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you - [even] two, or three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then [only] one - or [from among] those whom you rightfully possess. This will make it more likely that you will not deviate from the right course."(Asad)

This is the only Verse in the entire Quran whose fake translation has served to legitimize FOUR MARRIAGES for Muslim males.  As is obvious, this translation being fully inconsistent and ambiguous in its expression, stands as a gross disregard or insult of human knowledge, intellect and wisdom.  Kindly note that the Quranic topic under discussion deals exclusively with the solution of the ISSUE OF ORPHAN CHILDREN, and ordains good and just treatment for them.  ORPHANS are younger, non-adult children whose father, who is their guardian and sustainer, has died.  This poor segment of society (النِّسَاءِ) consists of both males and females.  HOWEVER, in utter disregard of the described facts, suddenly from nowhere, many adult women, willing to marry, spring up and marriages of Momineen with up to FOUR of them, simultaneously, declared eligible!  Can we find some logical explanation of this ordeal?  Do the adult and matured women fall in the category of ORPHANS?  Assuming that the MINOR ORPHAN GIRLS were taken as eligible for marriages and taken in marriages forcibly, what was done about the MINOR ORPHAN MALES??  A total deplorable silence will be noted here!!!  What nonsense was the Book of Divine Wisdom subjected to, can we imagine?  What kind of a blind conformist nation the Muslims appear to be, in view of the historical fact that in the past 1400 years, no one – virtually nobody, – ever raised a single finger of objection to this cheapest of frauds!!!

NOW, the most up-to-date Rational Translation:-

4:3 : وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُ‌بَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا ﴿٣﴾

4:3  “And if you have reason to fear that you might not act equitably towards orphans, then SPONSOR OR TAKE UNDER YOUR GUARDIANSHIP (فَانكِحُوا) from this weaker segment of society (مِّنَ النِّسَاءِ) two, three and four of such as may deem appropriate to you; then if you think you can’t treat all of them justly, sponsor only one; OR just take care of those who are already under your subordination through an oath or working contract/agreement (مَا مَلَكَتْ أَيْمَانُكُمْ ). This way it is more likely that you will not over burden yourselves.”

“MEN INCHARGE OVER WOMEN”/ “WIFE THRASHING”

Let us now deal with another crucial Verse with a most controversial traditional translation. We need to throw some academic and rational light on it too so that the perennial question of Men’s purported superiority over Women is appropriately answered and Quran can raise its head proudly before the entire humanity.

Verse 4:34:

4:34 : الرِّ‌جَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّـهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ ۚ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّـهُ ۚ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُ‌وهُنَّ فِي الْمَضَاجِعِ وَاضْرِ‌بُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّـهَ كَانَ عَلِيًّا كَبِيرً‌ا ﴿٣٤﴾

Transliteration: “Ar-rajaalu qawwamoona ‘alan-Nisaa bi-ma fadhdhal-ullahu ba’dha-hum ‘alaa ba’dhin wa bi-maa anfaqu min amwaali-him. Fas saalihaatu qaanitaatu haafizaatun lil-ghayibi bi-maa hafizallah. Wa allati takhafoona nushuza-hunna fa ‘izoo-hunna wa ahjiroou-hunna fil madhaji’i wa adhribu-hunna. Fa in ata’na-kum fa laa tabghu ‘alayihinna sabeela. Inallaha kaana ‘aliyyan kabeera.”

The devious traditional translation goes like this:-

“Men are the “protectors and maintainers of women”, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband's absence what Allah orders them to guard (e.g. their chastity, their husband's property, etc.). As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great.”(Asad)

Some of these traditional translations declare men “in charge of women”; some others say “Overseers over women”.  The rest of the text is generally identical to each other.

Obviously, this traditional translation aims to assert men’s superiority over women, just because they are the bread-winners of the family, and spend their earnings to cater for the needs of women.  On this pretext, they claim that a woman has to be obedient to her man.  And to this end, if a man has to thrash a woman, he has a right to do so.  As women are dependent upon men for their living, so they stand inferior to men.  Under the despotic regimes of Islam, this particular mindset has been cultivated and to date the entire Muslim nation is suffering from this grave misconduct.

NOW, presented hereunder is the most up-to-date Rational and Academic Translation which will revolutionize your way of thinking about the Quran.

Verse 4:34:

الرِّ‌جَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّـهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ ۚ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّـهُ ۚ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُ‌وهُنَّ فِي الْمَضَاجِعِ وَاضْرِ‌بُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّـهَ كَانَ عَلِيًّا كَبِيرً‌ا ﴿٣٤﴾

4:34  “The powerful and authoritative segment of society, viz., the elitist ruling class (الرِّ‌جَالُ) are responsible for providing stability to the weaker segments of population (النِّسَاءِ) insofar as Allah’s Laws have bestowed some of them a higher level than the rest, and insofar as they are in a position to spend (وَبِمَا أَنفَقُوا) from their national wealth (أَمْوَالِهِمْ). Therefore, society’s righteous groups, and the loyal and submissive groups, safeguard those visionary goals of the nation (حَافِظَاتٌ لِّلْغَيْبِ ) which are supported by Allah’s Laws. However, those groups among them whom you fear ill-conduct from (تَخَافُونَ نُشُوزَهُنَّ ), you need to admonish them (فَعِظُوهُنَّ ) and leave them to deliberate in their gatherings (فِي الْمَضَاجِعِ ) and explain the issues to them clearly (وَاضْرِ‌بُوهُنَّ). Then if they turn to you in obedience (أَطَعْنَكُمْ ), do not take steps against them. Verily, Allah’s Law has very high inspirational values.”

And finally, how the word NISAA is used in connection with the performance of duties OR the pursuit of divine commandments (الصَّلَاة), we are going to witness through the most Rational and Academic translation of Verse 4:43:-

4:43 : : يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَ‌بُوا الصَّلَاةَ وَأَنتُمْ سُكَارَ‌ىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِ‌ي سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا ۚ وَإِن كُنتُم مَّرْ‌ضَىٰ أَوْ عَلَىٰ سَفَرٍ‌ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّـهَ كَانَ عَفُوًّا غَفُورً‌ا ﴿٤٣﴾

Transliteration: “Yaa ayyuhal-lazina aamanu laa taqraboo ilas-salaat wa antum sukaraa hatta ta’lamoo ma taquloona wa la junuban illa ‘aabiry sabeel hatta taghtasiloo. Wa in kuntum mardhaa aou ‘alaa safari aou jaa’a ahadin min-kum min al-ghaait aou laamas-tum an-Nisa, f alum tajidoo maa’an, fa tayammamoo Sa-eedan tayyiban, fa amsahoo bi-wujoohi-kum wa ayidee-kum. Inna-llaha kaan ‘afuwwan ghafoora.”

Translation:

4:43  “O those of you who have attained to faith and peace, when your intellect/mental faculties are confused (سُكَارَ‌ىٰ - sukaara), do not go near to the pursuit of divine commandments (لَا تَقْرَ‌بُوا الصَّلَاةَ) until you have acquired full knowledge of what you are speaking about; and it is the same when you happen to be a stranger (junuban - جنبا) on this ideological front until you purify your concepts (taghtasiloo - تَغْتَسِلُوا), except if one has crossed his way towards the learning process (illa ‘aabiri Sabeel -إِلَّا عَابِرِ‌ي سَبِيلٍ). And if you suffer from infirmities of faith and belief (mardhaa - مرضیٰ), or still are in the middle of your learning process (‘alaa safari – علیٰ سفر), or if one of you has come up from a very low intellectual level (min al-Ghaait – من الغائط), or a particular conscious weakness has touched/influenced you (laamas-tum an-Nisaa – لامستُم النساء) and you have not known a revelation/guidance solving this problem, all you need is to keep your targets and aspirations (فَتَيَمَّمُوا) very high and noble (صَعِيدًا طَيِّبًا). Then assess (فامْسَحُوا) your thoughts/concepts (وُجُوهِكُم) and capabilities (وَأَيْدِيكُمْ ۗ). And keep in mind that, verily, Allah is forgiving and dispenser of protection.”
Important words in parenthesis above, are defined from authentic lexicons:

Junuban (جُنُبًا ): A side, direction, corner, strange, stranger, unrelated, from far off, not known.

Taghtasiloo [َاغْسِلُوا] : To wash, clean up, to do cleansing.

Ayn-Ba-Ra عبر ۔ عابری السبیل ۔ = to cross, interpret, state clearly, pass over. i'tabara - to consider, ponder over, take into account, get experience from, take warming. abratun (pl. i'bar) - regard/consideration, admonition, warning, example, instructive warning. aabir (pl. aabiriina) - one who passes over. i'tabara - to take warning, learn a lesson.

Mardhaa (مَّرْ‌ضَىٰ): Afflicted with sickness; in weakness; in problem, error, shortcoming, lacking. One whose heart is in doubt or lags behind in faith and belief (Al-Raaghib).

‘Ala Safarin (عَلَىٰ سَفَرٍ‌ ): Travel, travel for acquisition of knowledge and awareness; to shine on the sky of discovery and progress; to illuminate; to become manifest, apparent; to glow, shine, yield, achieve, rise; to draw results; to clean the house from rubbish; Asfaar = Books that reveal truth; to unveil, uncover.

Min Al-Ghaait (مِّنَ الْغَائِطِ): one coming up from a low mental and intellectual level.

Laamastum An-Nisaa (لَامَسْتُمُ النِّسَاءَ ): Caught or inflicted by some weakness.

Lam Tajidu Maa’an (َلَمْ تَجِدُوا مَاءً): Maa is often used for divine revelation or guidance.

Tayammamu (تَيَمَّمُوا ): Aims, ends, intentions, to determine.

Sa’eedan Tayyiban (صَعِيدًا طَيِّبًا): Lofty, exalted, pure.

Amsahu (امْسَحُوا): To start journey on land; to survey, to assess, to cover an area of land, to measure, one who journeys a lot; cleansed; to clean what is wet or dirty.

Wujooha-kum [وُجُوهَكُمْ] : the direction of your thoughts, targets, ideology; faces.

Ayidiya-kum [أَيْدِيَكُمْ] : Your resources, capabilities, strength, hands.

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Aurangzaib Yousufzai – November 2017

Thematic Quranic Translation Series - Installment 31

(In English Language)

MULTIPLE WIVES OFFERED TO THE

HOLY MESSENGER OF ISLAM BY GOD HIMSELF???

Rebuttal of Fictitious Traditional Interpretations

Relevant Verses Brought under Rational

and Academic Scrutiny

PRELUDE

This research-based thesis is presented with the foregone conclusion that the Muslim masses around the globe have been duped for ages into following blindly an organized ARAB HOAX called ‘traditional Islam’ instead of the Original socio-economic-political Ideology of peace and equality that the Quran once disseminated.

Therefore, the fundamental policy question that we are confronted with in connection with our title theme (Chapter at-Tehreem 66, Verses 1-5) stands before us like this:-

Is that true and possible that some Verses of Chapter at-Tehreem from Quran might be construed as “tempting” the august person of the holy Messenger of Islam in a sexual background by offering him more women for marriage, previously married ones as well as virgins, on behalf of God the Almighty?

OR – is that another manifest distortion of the Quran aimed at 1) maligning the Code of Ethics presented by the Quran; 2) corrupting the known attributes of a noble human character and conduct; and 3) committing libel and slander against the exemplary personality of the holy Messenger of Islam???

Let us start our probe with the corrupted, traditional translation and subsequent discussion to analyze and expose the extent of its frivolity and fraud.  Here are the respective Verses:-

Verses 66:1-5

يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّ‌مُ مَا أَحَلَّ اللَّـهُ لَكَ ۖ تَبْتَغِي مَرْ‌ضَاتَ أَزْوَاجِكَ ۚ وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ ﴿١﴾ قَدْ فَرَ‌ضَ اللَّـهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّـهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ ﴿٢﴾ وَإِذْ أَسَرَّ‌ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَ‌هُ اللَّـهُ عَلَيْهِ عَرَّ‌فَ بَعْضَهُ وَأَعْرَ‌ضَ عَن بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَـٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ‌ ﴿٣﴾ إِن تَتُوبَا إِلَى اللَّـهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِن تَظَاهَرَ‌ا عَلَيْهِ فَإِنَّ اللَّـهَ هُوَ مَوْلَاهُ وَجِبْرِ‌يلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ‌ ﴿٤﴾ عَسَىٰ رَ‌بُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرً‌ا مِّنكُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارً‌ا ﴿٥﴾

A Typical Traditional Translation:

“O PROPHET! Why dost thou, out of a desire to please [one or another of] thy wives, impose [on thyself] a prohibition of something that God has made lawful to thee? But God is much-forgiving, a dispenser of grace: God has already enjoined upon you [O believers] the breaking and expiation of [such of] your oaths [as may run counter to what is right and just]: for, God is your Lord Supreme, and He alone is all-knowing, truly wise. And lo! [It so happened that] the Prophet told something in confidence to one of his wives; and when she thereupon divulged it, and God made this known to him, he acquainted [others] with some of it and passed over some of it. And as soon as he let her know it, she asked, "Who has told thee this?" - [to which] he replied, "The All-Knowing, the All-Aware has told me." [Say, O Prophet:] "Would that you two turn unto God in repentance, for the hearts of both of you have swerved [from what is right]! And if you uphold each other against him [who is God's message-bearer, know that] God Himself is his Protector, and [that,] therefore, Gabriel, and all the righteous among the believers and all the [other] angels will come to his aid." [O wives of the Prophet!] Were he to divorce [any of] you, God might well give him in your stead spouses better than you - women who surrender themselves unto God, who truly believe, devoutly obey His will, turn [unto Him] in repentance [whenever they have sinned] worship [Him alone] and go on and on [seeking His goodly acceptance] - be they women previously married or virgins.”

DISCUSSION:

Kindly take notice of:

1)  Inconsistent and out-of-context sentences;

2)  Blaming the holy Messenger of God of Polygamy in utter disregard and violation of the divine philosophy of pair formulation (only one plus one makes a pair called ‘Zauj’);

3)  Exposing in public the most private domestic affairs of the holy Messenger;

4)  Threat of Divorce to holy Messenger’s “wives” who had been proclaimed as the Nation’s holy Mothers;

5)  Establishing a confrontation against the wives of the Messenger where they are one party and against them, Allah, the Archangel Gabriel, and all other Faithful form the other party of adversaries;

6)  And in the end, the holy Prophet is offered new wives, previously married as well as virgins!!!

May God forgive us all!

The Readers would kindly agree that this translation is EITHER A TREACHERY OR A JOKE.  The above text can’t be a part of the Quran, or a part of the basic tenets of divine Discipline being disseminated to humanity!  It is full of nonsense and can’t be presented to a community of intellectuals for analysis and research!  Rather, its text demands to be kept hidden from public viewing, so that the Muslim God and His holy Messenger may not be made an all time laughing stock for exhibiting such “Noble characteristics”!

Was the holy Messenger really a Polygamist?  And was he virtually offered by God more new wives?  Is the Islamic Discipline really founded upon the philosophy of sexual indulgence?

In reply to the above questions, presented hereunder is the latest effort to unravel the truth of the Quran.  It not only answers the questions in a most satisfactory manner, it can also be judged on any criterion of knowledge, intellect and divine guidance.

The most up to date, Rational Translation of Verses 66:1-5:-

يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّ‌مُ مَا أَحَلَّ اللَّـهُ لَكَ ۖ تَبْتَغِي مَرْ‌ضَاتَ أَزْوَاجِكَ ۚ وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ ﴿١﴾ قَدْ فَرَ‌ضَ اللَّـهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّـهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ ﴿٢﴾

66:1-2  “O Messenger! Why do you refrain from taking those steps which Allah have made permissible for you only because you want to satisfy the expectations of your comrades. Although Allah is the dispenser of protection and mercy, but Allah has also made mandatory upon you to fulfill your oaths and commitments. And Allah is the one Who is your Master and He is all knowing and wise.”

وَإِذْ أَسَرَّ‌ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَ‌هُ اللَّـهُ عَلَيْهِ عَرَّ‌فَ بَعْضَهُ وَأَعْرَ‌ضَ عَن بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَـٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ‌ ﴿٣﴾

66:3  “And when the Messenger had taken into confidence one of his team of comrades in respect of a secret affair, and that team had exposed that secret, then Allah informed the Messenger of this act of theirs. So the Messenger reprimanded that team a little bit about some of it and ignored the rest. When he told them about their opening of that secret, that team counter-questioned the Messenger as to who told him about it! So the Messenger answered: “I was informed about it by the One Who is All Knowing and All Aware;

إِن تَتُوبَا إِلَى اللَّـهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِن تَظَاهَرَ‌ا عَلَيْهِ فَإِنَّ اللَّـهَ هُوَ مَوْلَاهُ وَجِبْرِ‌يلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ‌ ﴿٤﴾

66:4  And if you were to turn unto God in repentence, it will prove that your hearts are inclined towards goodness; but if your try to prevail upon him then be it known that Allah is his Master and Guardian, and similarly Quran and the righteous people of peace and faith and also some entities with special powers are also his helpers and supporters.

"اور کہا کہ اگر تم دونوں پارٹیاں اس خطا پر اللہ سے توبہ کر لیتے ہو تو اس سے ثابت ہوجائیگا کہ تمہارے دل بہتری کی جانب جھکاو رکھتے ہیں ۔ لیکن اگر تم نے اس ضمن میں نبی کی منشاء پر غالب آنے کی کوشش کی توجان لو کہ درحقیقت وہ اللہ کی ذات پاک ہے جو نبی کا آقا و مددگار ہے اور اسی طرح قرآن اور صالح مومنین بھی اور یہی نہیں بلکہ مخصوص مقتدر قوتیں بھی اس کی حمایتی اور مددگار ہیں۔"
عَسَىٰ رَ‌بُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرً‌ا مِّنكُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارً‌ا ﴿٥﴾

66:5  If he sets your group/team free from his company or fires you, God might give him in your stead comrade groups better than you who submit to the Discipline (مُسْلِمَاتٍ), enforcers of faith and peace (مؤْمِنَاتٍ), have the spirit of obedience (قَانِتَاتٍ), repentant (تَائِبَاتٍ), good devotees (عَابِدَاتٍ), abstain from evil (سَائِحَاتٍ), hold good character (ثَيِّبَاتٍ), and those who take precedence in the performance of their duties (وَأَبْكَارً‌ا).”

Allah swt is witness to the fact that another libel committed against His Holy Word has been effectively rebutted today through a purely academic research by this humble servant of His.

Some important words defined from authentic Arabic lexicons:

Siin-Ra-Ra س ر ر: اسر = glad/delight/happiness/joy/rejoice. sarra - to speak secretly, divulge a secret, manifest a secret. secret, heart, conscience, marriage, origin, choice part, mystery, in private, to conceal/reveal/manifest. sarir - couch/throne.

Sad-Gh-Ya ص غ ت : = to incline, lean, bend, bow, pay attention, give ear, hearken, listen.

Za-ha-Ra ظ ہ ر = to appear, become distinct/clear/open/manifest, come out, ascend/mount, get the better of, know, distinguish, be obvious, go forth, enter the noon, neglect, have the upper hand over, wound on the back.
zahara - to help/back/support in the sense of collaboration.
zihar - was a practice of the pre-Islamic days of the Arabs by which the wife was kept in suspense, sometimes for the whole of her life having neither the position of a wife nor that of a divorced woman free to marry elsewhere. The word zihar is derived from zahr meaning back.

سائحات : Siin-Ya-Ha = to flow over the ground (water), run backwards and forwards, turn, move. siyahat - travel/journey/tour. saihun - devotee, wandering, one who fasts, one who holds himself back from doing or saying or thinking evil.

Ba-Kaf-Ra =ب ک ر ؛ ابکارات: Beginning of the day, first part of the day, early morning, between daybreak and sunrise
Possessing the quality of applying oneself early, or in hastening
Performing something at the commencement of it, or doing something early
Before it's time, preceding or took precedence.

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Aurangzaib Yousufzai – November 2017

Thematic Quranic Translation Series - Installment 30

(In English Language)

HIJAAB (JALBAAB) - THE MANDATORY

VEIL FOR WOMEN IN ISLAM???

Rebuttal of Fictitious Traditional Interpretations

Relevant Verses Brought under Rational

and Academic Scrutiny

PRELUDE

I write this thesis with the foregone conclusion that the Muslim masses around the globe are duped into blindly following, for ages, an organized ARAB HOAX, instead of the Original Islam that the Quran once disseminated.

Therefore, the fundamental policy question that we are confronted with on our title theme stands before us like this:-

Does Quran speak at all of some kind of Hijaab (Veil) for women and for the Holy Messenger’s multiple wives and his daughters, as we seem to have been led to believe,

OR –

Is that another deliberate distortion of the Quranic tenets viciously incorporated in the earlier Interpretations of the Umayyad era, under the Agenda of the big ARAB SCAM that had radically altered the entire essence of the Quran?

It is Verse No.33:59 of the Quran which deals with the wearing of the VEIL (HIJAAB).  I was asked to bring forth a Rational re-translation of this Verse.  It reads as follows:-

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَن يُعْرَ‌فْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّـهُ غَفُورً‌ا رَّ‌حِيمًا ﴿٥٩﴾

Transliteration: “Ya ayyuhan Nabi, qul li-azwaajika wa banaatika wa nisaa al-Momineena yudneena ‘alayihinna min jalaabibi-hinna. Zaalika adnaa an yu’rafna, fa laa yu’zayina. Wa kaan-allah ghufooran raheema.”

It is obvious that the questioner did not deem the existing translations as true or appropriate, and he wished to have an alternative presentation which may accord with common sense or human intellect.  A modern and latest translation that comes up to the required criterion will be presented hereunder, but before doing that, we must have a look at the traditional ones, and hold a discussion on their unfounded logic and futility, with the aim of smoothing out the way towards the acceptance of the new academic effort.

Here are two of the traditional translations of the above Verse inherited by us from the age of the Despotic Arab Regime of the Umayyad Rulers:-

“O Prophet! Tell thy wives and thy daughters, as well as all [other] believing women, that they should draw over themselves some of their outer garments [when in public]: this will be more con¬ducive to their being recognized [as decent women] and not annoyed”. (Asad)

“O Messenger, tell your wives and daughters and the Muslim women to (when they step out of their homes) spread a sheet of cloth (for hiding their faces). This will cause them to be recognized/identified and no one will tease them. And God is forgiving and merciful”. (Jalandhry)

The ambiguous state of the translations is evident from the fact that some additions had to be made by the translators from their own minds, given in brackets, to make the readers understand them.  Without these additions, the sentences have no coherence, and a meaningless text appears before us.  For examples, the additions are: - 1) “when in public”; 2) “as decent women”; 3) “when they step out of their homes”; 4) “for hiding their faces”.

Needless to mention that if we do away with these wishful additions, both translations would appear in incomplete and ambiguous sentences.  As is clearly evident, these translations neither speak of a time and place nor of a particular occasion for wearing a veil, nor about particular body parts to be hidden; such details have criminally been added unilaterally by these translators in a shameless manner.  The obvious purpose behind these interpolations was to impose some ‘shuttle-cock’ type of cloak upon women as a means of veil (hijaab) so that she feels herself as an object of shame in the society or an odd human being, or a cause of sexual provocation for men – a sinner.  The context of narration also does not correlate with this ambiguous translation.  We are compelled to call this kind of insane translation work as “devoid of human intellect and wisdom”.  Unfortunately, we have inherited this legacy from our pious elders and the overwhelming majority of us insist upon keeping it that way.  With regard to its evolutionary level, the faith group calling itself Muslims has been systematically rendered far behind the rest of the world by the worst kind of tyrannical mindset its powerful, capitalist ruling elite has historically possessed.  The entire Muslim nation has been made victim of extreme mental retardation and social and economic destruction.  The resultant inferiority complex and tendency towards stubbornness, prejudice and violence have turned the Muslim society in an unacceptable lot among the rest of the world.

Assuming for a few minutes that some kind of covering was indeed meant from this Verse, as we are given to understand by our old exegesis and translations, we naturally come to the question as to whether any other Scripture has ever ordained women to wear a hijaab to cover their faces?  If it IS a veil in the Quran, and as there can be no exception in Allah’s Law for any society or individual, it was essential that every Messenger of God was given identical laws in the Scripture introduced by him!  But if you carry out a research on this theme, it will be proved that this kind of restriction was never imposed upon women by any Scripture, in view of the fact that it is a violation of human freedom and respect.  Except those called Muslims, no other society like Hindu, Sikh, Buddh, Christian, Zoroastrians, Jews, the communities in the Far East, Africans and Red Indians have been ordained by their religions to impose veil upon their women.  Isn’t it identical to the so-called Muslim law of “fasting” from dawn to sunset which we do not find in any other religion except imposed upon the pathetic Muslims.  Apparently it was interpolated in our religion by the Rogue Umayyad Muslim Rulers with the connivance of religious priesthood.  One of the origins of this restriction in Islam could be the residual influence of ancient pre-Islamic Arab social custom where we find multiple marriages and keeping women hidden.  In that society Man had complete authority over women.  Contrary to that, the true and original Islam bestowed equality to both the sexes.

Let us also consider the point as to how one’s identity or distinction can be known when faces are covered?  Who can know in such cases as to who are these women, as in this covering a woman from any race or nationality or religion can hide herself for vicious aims?  It is only the face which is an absolute medium of identification since it is not difficult to disguise oneself through a particular dressing.  And to think as to who could have the courage in the city of Medina, capital of the Divine Kingdom, to follow and tease the wives and daughters of the Head of State and other Muslim ladies?  The overwhelming majority consisted of “Ansaar” who had shared their families and homes with Immigrants from Makkah in a spirit of brotherhood and faith!  Moreover, no such tradition existed among Arabs to annoy or chase women walking on streets out of enmity!  Such misconduct was tantamount to un-chivalrous and un-manly behavior.  Open challenges were thrown by enemies to each other among Arabs and steps taken towards deciding for life or death with a manly courage!

After the above discussion on the anomalies of old translations, we come to the context of this Verse, which in itself is a proof that some instructions are being given in the background of collective social structure and public administration.  In the earlier Verses 33:57 and 33:58 the combined mention of Allah and Rasool is in fact the mention of the Divine Kingdom as it is meant and symbolizes on all other occasions. Let us check :-

إِنَّ الَّذِينَ يُؤْذُونَ اللَّـهَ وَرَ‌سُولَهُ لَعَنَهُمُ اللَّـهُ فِي الدُّنْيَا وَالْآخِرَ‌ةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِينًا ﴿٥٧﴾ وَالَّذِينَ
يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ‌ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُّبِينًا ﴿٥٨﴾

It is being ordained here that  33:57-58  “Verily, as for those who create problems for the Divine Government (اللَّـهَ وَرَ‌سُولَهُ) - God will condemn them in this world and in the Hereafter; and shameful suffering will He keep ready for them. And as for those who inflict suffering upon the responsible peace keeping individuals (الْمُؤْمِنِينَ) and teams/institutions (الْمُؤْمِنَاتِ) without their having done any wrong - they surely burden themselves with the guilt of calumny, and [thus] with a flagrant sin!”

So it is proved that the context is dealing with the mechanism relating to governmental administration and of glorifying the Discipline.  Therefore, our Thematic Verse, a new translation of which is asked for, also belongs to the same topic.  It can’t talk of the Holy Messenger’s wives and daughters, nor of their covering themselves with veils.  God forbid!  Let us not forget that if we are to acknowledge the multiple wives of the Holy Messenger, as insinuated by enemies of Islam, we make ourselves liable to condemnation by God in this world and the Hereafter.  Polygamy is a crime; it is prohibited because it is gross violation of women’s rights.

A pair of humans is made with one plus one in keeping with Allah’s Law of Equality where both sexes of humans complete a unit of life by joining each other.  A pair is not made with 1 plus 4.  Rather, the fact is that even 1 plus 2 formula ruins the beauty of life and its equilibrium.  To blame the holy Messenger of Allah for Polygamy is not only a great insinuation, but a violation of the divinely ordained philosophy of human life.  The Umayyad despotic kings were the criminals who allowed this distortion to make allowances for their own debauchery.  They had hired and sponsored the Arab Jewish scholars of their time to carry out such vicious interpolations into the Quranic interpretations.  And the entire Muslim Ummah consists of those criminals who blindly believe in these incriminations against their holy Messenger by bidding farewell to their faculty of thinking and logic; whereas it is very clear from various references from the Quran that “Azwaaj” means companions, comrades, different kinds of people and groups, etc. as is evident from the Verse 56:7 – “Kuntum Azwaajan thalathatan” (کنتم ازواجا ثلاثۃ) – “You consisted of three kinds of peoples/groups/species”.

The “Murakkab-e-Idhaafi” of “Banaatika” is also used here symbolically for the groups or teams of the younger generation Muslims.  Had it meant the holy Messenger’s real daughters, it would at least clarify as to what age for them was prescribed for covering the body and face.  The common generalized order here seems to impose the veil for even a one year old, two year old or four year old daughter too, and presents a ridiculous picture of human wisdom and intellect.  Is that rational in any conceivable way?

Therefore, it looks only plausible that Binaat is used here for the groups, ranks, communities of the sons of the soil because for a party/league/group/organization (جمعیۃ) the Quran always uses the feminine form.  Still we are ready to listen to any other appropriate explanation.

As a result of the above discussion, let us now go through a Rational translation fully adherent to the context, conforming with the latest standards of Dialectic Rationalism, all spheres of knowledge and an ideal Islamic social scenario:-

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَن يُعْرَ‌فْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّـهُ غَفُورً‌ا رَّ‌حِيمًا ﴿٥٩﴾

Transliteration: Ya ayyuhan Nabi, qul li-azwaajika wa banaatika wa nisaa al-Momineena yudneena ‘alayihinna min jalaabibi-hinna. Zaalika adnaa an yu’rafna, fa laa yu’zayina. Wa kaan-allah ghufooran raheema.

A highly rational and logical but strict and pure translation:

33:59  “O Messenger, emphasize upon your comrades (لِّأَزْوَاجِكَ), the teams you have built up (بَنَاتِكَ) and the responsible peace-keepers from your lower cadres (وَنِسَاءِ الْمُؤْمِنِينَ) that in their areas of jurisdictions (مِن جَلَابِيبِهِنَّ ) they should humble/lower themselves to such a degree that they become easily accessible to everyone (يُدْنِينَ عَلَيْهِنَّ). This is a closer way (أَدْنَىٰ) to become known in their actual capacity so that they are not annoyed by public in the performance of their official duties. The laws of Allah stand as their protector and source of continued mercy.”

Authentic definitions of important words in parenthesis for a quick reference:

Azwaaj: Zaujan (n.): Wife; Husband; Pairs; Comrade; One of the pair, male or female: Yuzawwiju (imp. 3rd p.m. sing. II.): He conjoins, mixes. Zauj: A fellow, associate, companion: sorts, species, kinds.

Binaatika: Bint: b n w; b n y: building, structure, edifice, construction, foundation; son and daughter or descendants because they are built by you.

Nisa al-Momineen: Nisa: The lower segment or ranks of a society, community, structure. Momin: A faithful, a peace keeper or provider, one responsible for establishing peace.

Dal-Nun-Waw (Dal-Nun-Alif) د ن و = To be near, come near or low, let down, be akin to.
Danaa (prf. 3rd. p.m. sing.): He drew near.
Yudniina (imp. 3rd. p.f. plu.): They should let down, draw lower.
Daanin (act. pic. m. sing.): Near at hand; bending (so) low (as to be within easy reach to pluck).
Adnaa (elative.): Nearest; worse; lower; best; more fit; more proper; more likely; more probable; nearer; near; less; fewer.
Dunyaa: This world.

Jiim-Lam-Ba-Ba ج ل ب ب = Woman's outer wrapping garment, that which envelopes the whole body, wide garment for a woman; Dominion or Sovereignty or Rule with which a person is invested. ۔ jalabib (pl. of jilbab) 33:59 ## http://ejtaal.net/aa/#q=JLBB

NOW, to remain connected with the context, let us take into account the next Verse too.  It is Verse 33:60:

لَّئِن لَّمْ يَنتَهِ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَ‌ضٌ وَالْمُرْ‌جِفُونَ فِي الْمَدِينَةِ لَنُغْرِ‌يَنَّكَ بِهِمْ ثُمَّ لَا يُجَاوِرُ‌ونَكَ فِيهَا إِلَّا قَلِيلًا ﴿٦٠﴾

Transliteration: “La’in lum yantahi al-Munafiqoona wa allazina fi quloobi-him maradhun, wa almurjifoona fil madinati li-naghriyan-ka bi-him, thumma laa yujawiruna-ka fi-ha illa qaleelan”.

33:60  “And if those hypocrites and those who are sick of minds and wish to cause disturbance in the town, do not desist from hostility, we shall certainly let you rise against them, and then they won’t be able to stay in your vicinity for more than a little while.”

And you can easily discern that this succeeding Verse also clarifies the theme under discussion by the Quran.  Here too those are generally discussed who create disturbance in the way of governmental discipline, and they have been collectively warned.  To enter a contemptuous or immoral conduct against women here would be a vicious and evil deviation from the text.  Moreover, to assume that a veil or body covering cloth would work as an effective weapon to protect women from enemies of Islam, is nothing but an idiotic notion.

Concluding the thesis, the best effort is made to fit Verse 33:59 most suitably into its context, in view of the fact that the Quranic Theme under research leaves no space from any angle for a fabricated interpolation of women, wives and daughters in its proper academic translation, nor for inserting herein a shuttle cock style of overall covering or some veil over the face to hide it.  And you will find that this up to date rational translation, though free from the addition of a single word from outside the Quran, is still self-sufficient and self-explicit in its meaningful narration.

In addition to the above, it is that pure and real translation of the Quranic text that can be presented to the intellectual world out there, without any further explanation, and without recourse to an apologetic stance.  Needless to mention that this is the standard criterion required for undertaking the most scholarly translations of the Word of God.  By adhering to this criterion, if my Readers may try to take their own initiatives in this behalf, they might find them able to present a more vivid and beautiful style of translation of this Divine Scripture.

Wish you all best of luck.

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Aurangzaib Yousufzai – October 2017

Thematic QuranicTranslation Series - Installment 28

(In English Language)

QURAN A “GUIDE TO EATING & DRINKING” 

OR A MODE OF SOCIO-POLITICAL CONDUCT?

Rebuttal of Fictitious Traditional Interpretations

Relevant Verses Brought under Rational

and Academic Scrutiny

PRELUDE

Continued research in contemporary times has proved that the inherited form of ISLAM blindly followed by the multitudes of Muslims around the globe is, in fact, a BIG ARAB SCAM, introduced from the time of the insurgent despotic Damascus regime of Banu Umayyad.  It was a regime established by the worst enemies of Islam, who virtually usurped the welfare-oriented socio-political Caliphate launched by the Messenger of God, Mohammad pbuh.  This counter revolution was unleashed only 24 years after the sad demise of the great revolutionary of all times, Mohammad pbuh.

This research article is presented with the sole purpose of pinpointing a part of the blatant distortions interpolated in the Umayyad era in the Quran’s very crucial idealistic texts via fictitious interpretations (tafaseer).  It also serves the purpose of offering some intellectual adulthood to our traditionist brethren who persist in deriving from those fictitious interpretations their wishful, frivolous allowances of flesh-eating, and try to determine there from a very foolish lawful or unlawful status of animal “flesh and fat” of the beasts without “claws” and those having “claws”!

It must be borne in mind that this writing is not an undue attack on anyone’s convictions, nor is it a personal intervention into anyone’s faith factor.  It is solely a mission to rectify the contents of old, outdated and malicious Quranic interpretations/translations on the basis of the latest human knowledge and intellect.  It is a part of the continued struggle of comparing the inherited material with the true and pure doctrine of the Quran in order to discover the veritable truth.  Needless to mention that to purify the Quranic doctrine in its own true light is the destination of this humble writer, so that when it is presented to the humanity in its original state, its truth, authenticity and its benefits and blessings for humanity at large should be found above and beyond any doubt, even when it is mercilessly scrutinized on any standard academic and intellectual criterion.  And not a single soul on earth may venture into ridiculing it.

Only two key Verses relating to our Theme have been brought under professional scrutiny and academic research, and we start from Verse 6:145, which our flesh-eating enthusiasts victoriously present in support of their killings of innocent animals for the lust of flesh eating:-

6:145 : قل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ إِلَّا أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۚ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ.

In this respect, the entire legacy of our traditional and modern translations is mutually identical or virtually similar in meanings and is reenacted here like this:-

6:145  “Tell them O Mohammad, I do not find, as per the Revelation that has descended upon me, anything unlawful for an eating one to eat except that if (1) it is a dead animal, or (2) it is the blood as it flows out , or (3) it is the flesh of swine, which verily is unclean, or (4) it is a transgression in the way that the animal is slaughtered without proclaiming the name of Allah on it; then if someone might eat one of these prohibited things in a situation of compulsion, without having intentions to disobey or transgress the prescribed limits, surely your Lord condones such cases because He is merciful.”

DISCUSSION

Let us check whether this translation, taken from old fictitious interpretations of the Quran, is rational in some degree, OR is it a pure, insane conspiracy incorporated therein.  Has an organized effort been made here to corrupt the Quran’s great idealistic discipline by adopting highly commonplace and street jargon in its translation for making it a target of ridicule?  We are going to determine the truth soon.

As you must have known, our traditionist hypocrites and distracters do make assertions that the word “TAAIM – طاعم” is clearly stipulated, and there also described is the Verb “Ta’ama – طعم”; hence what else could be contrived from this text except the rightful meaning of “EATING”!

What is clearly described in all these cursory translations goes like this ,,,,, “Tell them that whatever has been revealed upon me,,,I do not find in it,,,,,any prohibition upon an EATER,,,, of anything that he EATS,,,,, excepting…bla,bla,bla”!  Haven’t they bidden farewell to logic and rationality while making a self-assumption that the Divine Revelation was not a MODE OF HUMAN CONDUCT, but, it contrarily was a prescription of “A MENU OF EATING AND DRINKING ITEMS” for them ???  Isn’t it a blatant degradation of that Divine Revelation which enjoined the most justice-based peaceful human behavior?  Isn’t it the one which disseminated the most intellectual guidance that led towards a class-less society with equal rights for everyone; and which inculcated the permanent universal values and ideals that fostered the spiritual evolution of man under a benevolent system of human welfare, progress and prosperity for all?  We can easily discern that our traditionist brethren have gone out of their minds by devaluing the loftiest ideals of divine guidance to the lowest ebb of an ambiguous EATING GUIDE!

Assuming for a few minutes that here we DO HAVE a prescription of EATABLES from our Creator, let us discover that the first two described “things” are those which no one on the globe eats or drinks (except a scant few uncivilized tribal wretches who are dying with hunger and can get hold of nothing else to eat) – namely, the flesh of the dead and blood!  How can you bring into focus and ban those “things”, by a general code or collective injunction, that have never been thought of as eat- or drinkable in the length and breadth of the civilized world, and which create repulsion and sickness at the very first sight?  And that, too, in a human society of the early Islamic period where no food items of that kind were conceivable?  Add to that the fact that both the first items, viz, Maytatah and Damman Masfoohan are not related by Quran to any animal since we fail to find a mention of any animal with these items!

We all know that the Holy Messenger received Revelation in a rich commercial land where no lack of awareness of existing civilizations was to be found.  Makkah having been situated on a major trade route happened to be a population of assorted groups of nationalities and faiths with a substantial segment of People of the Book included and close interaction with them was in practice. Only an insane person could have thought that such a diverse and multi-cultural community used to eat the flesh of the dead and drank blood, and therefore, were categorically ordained to refrain from this abominable practice by the Quran!!!

And then - about the third item in the list - if Laham al-Khanzeer is defined as the “Flesh of the Swine”, it will naturally infer that except the Flesh all other parts of that animal were not banned from eating, like fat, glands, bones’ soup, the head and feet, etc. etc.!!!  Why can’t we think that if an animal had to be declared prohibited to eat, why only one of its body contents (flesh) was pinpointed?

And then how could the sentence “maa uhilla li-ghayir Allah bi-hi – ما اھل لغیر اللہ بہ” made to mean “the sacrifice of some animal”? Where are the words denoting "animal" or "sacrifice" here?  By what lexicon or which argument an animal and a slaughter has been misconstrued here?  “Uhilla” simply means ‘raising a voice’ – any loud announcement openly done – and here, in the Quran’s virtual words, a prohibition is being imposed upon raising a voice other than Allah’s in the midst of an ideological movement, which actually means every act and thought which follows other than the divine guidance!  BUT look at these charlatans, obsessed with the lust of flesh eating, by exercising a most degrading wishful conjecture, conspire to bring in some sacrificial animal here!  How could they interpolate so blatantly the text of the Divine Scripture, by committing a grave sacrilege thereby, except by virtue of a Royal sponsorship???

The conclusion we are led to arrive at from this blatant distortion simply means that the Arab rulers, who sponsored the organized corruption of the Quranic philosophy, were so obsessed with flesh eating and womanizing that they are seen projecting these two desired evils wherever they could draw them in as divine injunctions.  In this instance they make flesh eating somehow lawful, and on all other possible occasions they are noted unjustifiably misconstruing “women” from the words “Azwaaj, al-Mar’at, al-Zaaniah, al-Mushrikah, Mominaat, Mohsinaat, ma malakat ayimanukum, ahl al-Bayit, etc. etc. by the same fraudulent yardstick of theirs.  In fact, to incorporate debauchery into the Quranic texts as a purpose or mission was the major tactic in the Umayyad conspiracy.

So, you have seen that the traditional translation, in spite of the use of the word “Ta’aam” here, is out of the curriculum of the Quran and out of question.  The word “Ta’aam”, even otherwise, has other root meanings too, apart from the very commonplace meaning of “food”. 

Let us check from the world’s most comprehensive Arabic-English Lexicon:-

ط ع م: طعم: مصدر – تطعیم : Inoculation, vaccination, grafting; rejuvenation, regeneration by taking in new elements, to inlay or equip (with ivory, wood, etc....) ھو رجل لا یطعم ؛ He is a man who will not become well disciplined, in whom that which should improve him will not produce an effect; and who will not become intelligent.

It is by now a well-known discovery that our traditionist scholars usually concentrated upon only a single, lone equivalent of every Quranic word, criminally ignoring its entire scope of meanings.  It is always the one most commonplace equivalent which represented a street jargon.  Therefore, these pathetic ones can derive from Ta’aam only a lone meaning of “food” or “eating”.  So, discarding their insane passion of flesh-eating out of this scholarly research, let us now view the latest effort for deriving a most rational and purely academic translation of the divine injunction which leaves behind the least degree of ambiguity in our comprehension :-

6:145: قل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ إِلَّا أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۚ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَّحِيمٌ

6:145  “Tell them O Messenger : “Whatever has been revealed to me I do not find therein for a seeker of knowledge and intellect (Taa’im – طاعم ) anything prohibited in the knowledge and intellect that he intends to acquire (yat’amu-hu – یطعموہ), except that which may ruin or cause death of his faculty of imagination (al-mayitatah – المیتتہ “Mufarradat Raghib”), or which may cause outpour of impolite and uncivilized behavior (damman masfoohan – دم مسفوحا), or which may cause him join together with (laham –لحم) a devious/cunning person (Khinzeer – خنزیر) it being an unholy (رِجْس) alliance, or which is tantamount to the crime (أَوْ فِسْقً) of proclaiming (أُهِلّ) a non-divine ideology (لِغَيْرِ اللَّهِ بِهِ). However, who might have done so under some forced compulsion (اضْطُرّ), without ever having a willful intention of disobedience and transgression on their part, for them their Lord is the dispenser of protection and mercy.”

Before we proceed further, here is the authentic attestation of the meanings of words in parenthesis used in the above translation:-

Al-Maytatah: [الْمَيْتَةُ] : Diminishing of the Intellect (Raghib Isfahani); death of the faculty of intellect.

Ad-Damma: [الدَّمُ] :Stuff for painting red; blood; blood-letting; smearing with blood or some other stuff; blood stained; something or form which is painted; to coat a house with mud; a women who has painted with saffron around her eye; A very uncivilized and impolite attitude.

Al-Khinzeer [الْخِنزِيرِ]:: Kh z r: He affected, or pretended to be cunning, intelligent or sagacious, or intelligent with a mixture of craft and forecast. Narrowing of the eyes; he looked at him from the outer angle of the eye, as one does in pride and in light estimation of the object at which he looks; look through small or closed eyes; shrewd, cunning.

Laham [َلَحْمُ]: to mend, patch, weld, solder; to join in battle, engage in a mutual massacre; to cling together, cleave together, stock together, hang together, cohere, to hold firmly together; to be joined, united; to be in immediate contact.

Uhilla li ghayiril-laaha bihi [أُهِلَّ لِغَيْرِ‌ اللَّـهِ بِهِ]: That from which the name other than Allah may rise.

Our flesh eating friends have been trying their best to smooth over the Quranic passages in their favor, and eventually fished out another Quranic piece of text :- 5:75 : “kaana yakulaan at-Ta-aam” – کانا یاکلان الطعام – and challenged this writer to show them how he can translate these words too in the Quran’s real literary and symbolic terms!  They maintained that from those words nothing can be translated except “eating” since both equivalents of eating like “akala” and “ta’ama” were described therein!  However, their negative endeavors did not bear fruit, as the proper rational translation from this sentence repudiated their contention altogether as is evident from here :-

کانا یاکلان الطعام “Both of them were (کانا) acquiring (یاکلان) knowledge and intellect (الطعام)”;

“akala” (yakulaan) here denotes “acquisition”, not the literal commonplace meaning of “eating” as we all were duped into.  As we know, it might have been utter foolishness on the part of the Quran to proclaim that “both of them used to eat food”, which is an indiscriminate, unconditional and undisputed human necessity that doesn't need mentioning at all by anyone in any context!  Man eats under his instinctive pressure because his physical life or animal organism depends upon eating.  If he stops eating, he dies.

The most rational and authentic translation has been presented to the Readers.  Now it is up to the individual whether to derive the distorted traditional meaning of eating and drinking from here – this being the most accepted ultimate purpose of our animal life presently – or to derive the guidance of the lofty values of the acquisition of knowledge from this divine source which the Quran has, in reality, declared as the destination for the spiritual evolution of man.  It is known that man’s conscious evolution is acquired with nothing other than a constant acquisition of knowledge.  And then this conscious evolution turns into the only asset needed for success in our life in the Hereafter.

However, it goes without saying that every human being acquires knowledge in proportion with his imaginative capability, his intellectual prowess and his conscious level.  And needless to mention that one is not identical to the other in terms of ideological thinking.  Everyone’s store of active conscious values and evolutionary level do not correspond with others but are peculiar to one’s own self.  And owing to this reality of life, this humble writer never insists that his research efforts must meet with everyone’s approval.

The Quran, in its essence, is not a code of eating and drinking but, in the Writer’s own words, is a “Timeless Mode of Conduct” (Hudan – ھُدی": Verse 2:2), which presents a discipline of human morals and ethics (Values) that enables man to decide consciously and independently about his way of living, viz., his society’s administration and control, his style of family life, his attire and decorum, his choice of profession, and ----------his Eating and Drinking preferences.

Allah swt never declares a food as allowed or prohibited. For example, whenever we read in the Quran about “Khumr – خمر”, which has been corrupted to denote “intoxication of alcoholic drinks”, even that DOES NOT MEAN A DRINK.  It rather means the intoxication of power, authority or wealth.  It is illogical by common sense to think that the Quran would issue commands about eating and drinking, because ever since man was created on this earth he continued eating and drinking without the need of any commands there for.  Eating is an integral part of his physical organism for which he doesn’t need an order or pursuance.  He automatically rejects those eatables which prove harmful to his health and physique.  His centuries’ long experience and ever growing knowledge guides him in this respect.

NOW, after the above part of the research, it becomes necessary to translate the following Verse too, otherwise we will be blamed for ignoring it purposefully, as in it, according to our traditionist translators, animals like cow, sheep and goats and their fat is clearly named and duly classified for “eating”.  On the contrary, in reality, here too we do not find a mention of animal eating.  The Verse goes like this:-

Verse 6:146:

6:146: وَعَلَى الَّذِينَ هَادُوا حَرَّ‌مْنَا كُلَّ ذِي ظُفُرٍ‌ ۖ وَمِنَ الْبَقَرِ‌ وَالْغَنَمِ حَرَّ‌مْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُ‌هُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ۚ ذَٰلِكَ جَزَيْنَاهُم بِبَغْيِهِمْ ۖ وَإِنَّا لَصَادِقُونَ ﴿١٤٦﴾

All the modern and old traditional translations stand identical to each other:

And [only] unto those who followed the Jewish faith did We forbid all beasts that have claws; and We forbade unto them the fat of both oxen and sheep, excepting that which is in their backs or entrails or that which is within the bone: thus did We requite them for their evildoing-for, behold, We are true to Our word!" (Asad)

DISCUSSION:

It’s about the Jews and they are “being punished” for their evil doing by prohibiting for them “the eating of beasts with claws” and “the fat of oxen and sheep”!  But wait a minute; it does emphasize A PARTICULAR KIND OF FAT which was prohibited - - - and SOME OTHER KIND OF FAT which was not prohibited???  What a fantastic “punishment”!  We need here to pay unconditional tributes to our “most intelligent elders” and to their unparalleled “competence”!  Can that be called a “punishment” by any intellectual or academic standards, or by any linguistic or literary criterion?  We hope not!  On the contrary, it can rightly be called the ‘fateful death of intellect and wisdom’!  And, on the other hand, just make a list of all beasts with CLAWS which are prohibited to eat, and check carefully; and you will find that the prohibitive list doesn’t include oxen or sheep!  And, low and behold, only these are the beasts that most of humans usually eat!  So then, if you can still eat these beasts as they are not prohibited, what on earth does the “punishment” mean?  If the purpose of punishment was to ban flesh-eating, this “punishment” doesn’t ban all the flesh-meat that men are eating from times immemorial!  If someone can derive some other tangible meaning from this punishment, please do let us know!  To our humble mind, it was NOT a punishment, it was a JOKE.  You will kindly agree that these translators made a fool of the Quran and of themselves!  And those who read such translations and accept them blindly and propagate them elsewhere have made a joke of themselves too!  The perennial question is whether you can present this insane translation to the world out there that is not going to turn a blind eye or deaf ear on it?  And if you dare to do so, can you stop the adult thinkers from ridiculing you on your pathetic state of mind and your so-called divine Ideology???

You will kindly agree that this is less a prohibitive law and more of a guide for butchers in the art of butchery.  The “beasts with or without claws”, the fat “which is in their backs; fat of entrails; or the fat which is within the bone”?  What does it signify?  It is just like we are reading about some rare medical prescription which certain witch doctors use for enhancing men’s sexual power in the old days!  To this humble writer, this kind of lower class derivations are unworthy of the lofty ideals disseminated by the Quran and it can easily be construed as an undesirable attack against the exalted status of this divine guidance.  We have to condemn the wretched and pathetic mindset of those “learned translators” and beg the Lord’s forgiveness for them for their serious crimes of blasphemy and sacrilege of the Quran.

So, let us now see, through a most modern and rational translation, what in actual fact was banned for Jews for committing transgressions:-

6:146: وَعَلَى الَّذِينَ هَادُوا حَرَّ‌مْنَا كُلَّ ذِي ظُفُرٍ‌ ۖ وَمِنَ الْبَقَرِ‌ وَالْغَنَمِ حَرَّ‌مْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُ‌هُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ۚ ذَٰلِكَ جَزَيْنَاهُم بِبَغْيِهِمْ ۖ وَإِنَّا لَصَادِقُونَ ﴿١٤٦﴾

6:146  “And to the Jews we had forbidden all those acts which were Zee Zafarin –ذی ظفر i.e., which involved or connected with acquisition of ownership, domination or victory (ذِي ظُفُرٍ‌ ). (In other words, a state of total passivity, submissiveness, humbleness and austerity was imposed). And in connection with the abundance of wealth and resources (وَمِنَ الْبَقَرِ‌ ), and big flocks and herds (وَالْغَنَمِ), we had also prohibited them (حَرَّ‌مْنَا عَلَيْهِمْ) from showing pride and pomp on these two holdings of theirs (شُحُومَهُمَا), excepting what becomes imminently manifest by the presence of both of these (مَا حَمَلَتْ ظُهُورُ‌هُمَا), or in the course of collection and gathering thereof (الْحَوَايَا ), or they may do whatever they may decide/resolve in this behalf collectively (أَوْ مَا اخْتَلَطَ بِعَظْمٍ). This was what we had subjected them to in return for their arrogance and disobedience (ذَٰلِكَ جَزَيْنَاهُم بِبَغْيِهِمْ ). And We are definitely true to Our Word.”

At the end of this research article, all the meanings of the important words in parenthesis are copy/pasted from the most authentic Arabic lexicons for facilitating a quick double check by the Readers to confirm that no smallest degree of deviation from any Quranic word or text has been committed :-


Za-Fa-Raظفر: = to claw or scratch with a nail. zafira - gain possession, attain, overcome/victorious/succeed. zufur/thufur - claws/talon/nails/clutch. azfara - give victory.

Ba-Qaf-Ra بقر؛ البقر : =Slit, ripped, split cut or divided lengthwise, Opening, laying open, widening; Revealing (e.g. story, or an animal's insides)
Inquiring to the utmost after sciences or knowledge
Being astonished, amazed, stupefied at seeing something or confounded, confused, perplexed, tired or fatigued, weary or jaded
Ox, bull and cow (bovine genus) both domesticated and wild
A species of grape that is large, black and round and a species of plum in Palestine; Owner or possessor of oxen/bulls/cows; A strong staff/stick (e.g. for driving herds);
A sedition, discord or dissention that severs society, corrupts religion and separates men, or something wide spreading/reaching and great 
Abundance of wealth/commodities

Gh-Nun-Miim غنم؛ الغنم: = obtained, got, took (usually in reference to spoils or booties); acquisition without difficulties, succeed without trouble, regaining, sheep or goats collected together, numerous flock.

Shiin-Ha-Miim شحم؛ شحوم: = to live or feed with fat, fats/salts/pulp, fleshy part.بے جا غرور، جھوٹی شان، اکڑ، اکڑفوں، تکبر، ہیکڑی، دھاندھلی shuhum n.m. (pl. of shahm) 6:146,, LL, V4, p: 237, 238 ## http://ejtaal.net/aa/#q=shHM

Za-ha-Ra ظہر: = to appear, become distinct/clear/open/manifest, come out, ascend/mount, get the better of, know, distinguish, be obvious, go forth, enter the noon, neglect, have the upper hand over, wound on the back.
zahara - to help/back/support in the sense of collaboration.

Ha-Waw-Ya (Ha-Alif-Ya) حوی؛ حوایا: = To be or become dark green or dark red or brown or black and dried up by reason of oldness. To collect/bring/draw/gather a thing together, grasp a thing, get or gain possession of a thing, take possession of a thing, hold a thing within ones grasp or possession, possess a thing, comprise or comprehend or contain something, to turn a thing around, to wind a thing, assume a round or circular form, to coil, to make a small watering trough or tank for ones camels, to have or assume a roundness or circularity [or the state of being coiled].
ahwa n.m. comp. 87:5; hawaya n.f. pl. 6:146: Lane's Lexicon, Volume 2, page: 314, 315 ## http://ejtaal.net/aa/#q=7wy

Kh-Lam-Tay خلط؛ اختلط: = To mix/intermingle/incorporate/blend, put together with another thing, confuse/confound/disorder, to perplex or disturb, to have intercourse (i.e. a man with his wife, or with a woman), to penetrate into [ TA - khalthu ash-shaybu (the arrow penetrated into him) ], to infect or pervade, associate/converse, become intimate with, enter into a confederacy/league/compact/covenant, good natured/disposition.

Ayn-Zay-Miim عظم: = to resolve, determine, decide, propose, carry out a resolution, set one's heart upon, fixed determination.

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Aurangzaib Yousufzai – October 2017

Thematic Quranic Translation Series - Installment 27

(In English Language)

THE MYTH OF NOAH’S “ARK” 

AND THE “GREAT DELUGE”

Rebuttal of Fictitious Traditional Interpretations

Relevant Verses Brought Under

Rational and Academic Scrutiny

PRELUDE

Be it the story of Prophet Jonah’s missionary struggle, or the narrative of Prophet Moses’ travels of ‘grooming’ as a leader of men during his exile from Egypt, or the reference towards the noble character and remarkable achievements of the ancient king named “The Two Horned One” (Zil Qarnayin), or the mention of a terrorist segment in the human societies called Gog and Magog, or the charismatic or miraculous tale of a group of ancient righteous men called “The Seven Sleepers” of a Cave, all these guidance-oriented, historical episodes contained in the divine text of the Quran have been misconceived and misrepresented in the form of some supernatural events in the prevalent Quranic interpretations/translations.  In stark contrast to that, Quranic research in recent times has discovered these episodes to be quite logical facts of history deliberately misquoted after having been grossly distorted under the royal agenda of earlier Umayyad rulers who happened to be the worst enemies of Islam.

Another ancient analogy of the same style is that of the “miraculous” episode of Prophet Noah, which has also been misinterpreted in the same old mythical style by earlier unscrupulous religious scholars hired by despotic Arab kings to carry out their nefarious agenda.  These enemies of Islam worked closely together to corrupt and spoil the essence of Islam for the only reason that the Real Islamic doctrine went against their despotic interests or imperial rule.  As Islam, in its true essence, was a socio-economic-political movement to create a class-less welfare society, the survival of a tyrannical empire was only possible by burying the true Islamic revolutionary ideology deep under the ground and replacing it with the introduction of a fake religion.  The job was carried out systematically and with a brutal efficiency.  The Muslim masses were deceived, kept mentally retarded and entangled in the supernatural under the threat of the sword.

So, in Prophet Noah’s story too, the Quranic narrative of a socio-political movement was wrapped into the cloak of an ancient mythical narrative, which is confirmed by Wikipedia as coming directly from the Book of Genesis of the Hebrew Bible, and goes like this:-.

“A flood myth or deluge myth narrative in which a great flood sent by God, destroys all existing civilizations, as an act of divine retribution.  The flood waters are described as a measure for the cleansing of humanity, in preparation for rebirth.  In the Genesis mythology of the Hebrew Bible, Yehwah decides to flood the earth because of the depth of the sinful state of mankind.  Righteous Noah is given instructions to build an ark.  Noah's Ark is the vessel in the Genesis flood narrative (Genesis chapters 6–9) by which God spares Noah, his family, and a remnant of all the world's animals from a world-engulfing flood.  According to Genesis, God gave Noah instructions for building the ark. Seven days before the deluge, God told Noah to enter the ark with his household and the animals. The story goes on to describe the ark being afloat for 150 days and then coming to rest on the Mountains of Ararat and the subsequent receding of the waters.  The story is repeated, with variations, in the Quran, where the ark appears as Safina Nuh (Arabic: سفينة نوح‎‎ "Noah's boat").  The Genesis flood narrative is similar to numerous other flood myths from a variety of cultures. The earliest known written flood myth is the Sumerian flood myth found in the Epic of Ziusudra.

Searches for Noah's Ark have been made from at least the time of Eusebius (c. 275–339 CE) to the present day. There is no scientific evidence for a global flood, and despite many expeditions, no evidence of the ark has been found. The challenges associated with housing all living animal types, and even plants, would have made building the ark a practical impossibility.”

So many logical questions arise from this myth.  Is the Divine Messenger, Noah, the leader of men and the force behind a movement of freedom from the despotic powers of his time, to be regarded as another Adam from whose progeny the human race took a new start once again after a total annihilation of life on earth?  How could he, in those ancient times, build a mammoth ship which could house two pairs of millions of species of plants and animals?  How could he gather those forms of life from all over the globe?  How could he store all the food items needed for all of them?  If God was really going to destroy the entire humanity for their sins, what was the crime or sin on the part of innocent animals and birds, that these life forms were also to be perished along with the entire vicious human race?  Was it really a boat, or was this big “vessel” a metaphor for a population unit, a community or a separate society which was defined in the Quran with the word “FULK”? Do the relevant Quranic texts ever give a hint or sign of an “animal” or “plant”, or of “two pairs of all of those”?  AND was it not possible to climb up the mountain of JUDI (Ararat in the Old Testament) where supposedly the Ark had anchored, without having the trouble to build the Ark?  What was the need for an Ark while JUDI was located in the neighborhood and to mount it on foot was not an improbable undertaking?  And then, the Quran does not stipulate a “mountain”; it describes only “Al-Judi” which has its own lexical meaning other than the name of some supposed mountain!  And from which word of the Quran was a great deluge derived, as we only find there the compound of “Faar at-tanoor” (فار التنور) which just cannot be construed as a Deluge?  Only in Verse 14/29 a word “Toofan” is used, which in the context of the respective Verse, gives the meaning of an encircling, extreme situation of tragedy or decline.  Toofan’s Root is t w f, from which tafa, taif, tawaf etc. are the derivatives which define “walking, encircling, surrounding, making a boundary, monitoring” etc.

Even if we suppose that it was a smaller scale flood which caused the valleys of the Euphrates and Tigris to submerge into water and the respective populations of evil humans to perish, still after a prolonged exploration in the fields of science, history, anthropology and archaeology, we have not been able to discover a single proof, signs, trace, remains or some tangible justification for such an historical episode.

It goes without saying that in our religious legacy, and in all of our inherited old and later interpretations, we find the same assortment of illogical narratives, which expose a very organized, all pervading and integrated planning against the most rational and practical Islamic doctrine of peace.  That’s why in our holy books you will find, over and above the older myths, the imaginative details of all those animals which were housed in Noah’s Ark.  Working with unknown minute details, our predecessors have worked out highly speculative data to measure the exact length, breadth and height of that hypothetical boat.  We also are told as to where exactly the windows were fitted in that Ark to dispose of the excrement of the animals into the sea, how many decks were built and the kind of life forms that were housed in each of those decks!  Under the same old royal conspiracy, our scholars have also been engaged in superfluous conjectures about the supposed pool of water in paradise called Haudh-e-Kauthar (Chapter 108: Al-Kauthar), the made up length and breadth thereof has been detailed in many books.  Similarly, the magnitude and specifications of the great physical entity of the arch angel called Jibrael are described, whose wings have been measured in size as larger than our globe.  Same is the case with the measurement of Prophet Saleh’s miraculous she-camel that emerged out of a mountain.  We know that they fabricated all those idiotic details sitting at ease within the comforts of their homes.

Kindly check these stupefying details in the English translations of Asad, A.J. Arberry, Pikthal, Ahmed Ali, Shakir, Yousuf Ali, Waheed-ud-Din Khan, Sahih International etc.  Same goes in Urdu translations too, for example, Moududi, Ahmed Raza Khan, Jalandhary, Tair al-Qadri, Mohammad Juna Garrhi, Najafi as well as in the work of our Quran-centric teachers too.

Since “ماء ” is the main theme of this episode, from where it is very easy to derive the meaning of “water”, therefore, before we embark on the latest and most rational translation work, let us present before the Readers the full scope of the authentic meanings of this word, so that what follows may become acceptable:-

“ماء۔۔۔الماء: ۔ pl. میاہ؛ , ma ماء , Root: م و ہ: water; liquid, fluid; juice کالماء الجاری: fluently, smoothly, like clockwork; ماء الشباب: freshness of youth, prime of youth; ماء عذب: fresh water, potable water, ماء الوجہ: alwajh: honor, decency, modesty, self-respect; اراق ماء وجحہ:: to sacrifice one’s honor, abase; to dishonor, disgrace.  In metaphoric sense, the Revelation or Divine Commandments have been described as “maa” or “al-maa”, as in Verse 8/11 which reads: And He causes “water to descend upon you from the above” so as to create purity of character in you, remove the fear of evil, provide integrity in your hearts and bring solidarity in your actions - "وَيُنَزِّلُ عَلَيْكُم مِّنَ السَّمَاءِ مَاءً لِّيُطَهِّرَ‌كُم بِهِ وَيُذْهِبَ عَنكُمْ رِ‌جْزَ الشَّيْطَانِ وَلِيَرْ‌بِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ ".

Verses 7:59 to 7:64: -

All these verses depict the episode of Noah, however, we concentrate only upon Verse 7:64 which relates to our Theme.

فَكَذَّبُوهُ فَأَنجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَ‌قْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ إِنَّهُمْ كَانُوا قَوْمًا عَمِينَ ﴿٦٤﴾

7:64  “But they declared him (Noah) a liar, that’s why We saved him, and those with him in the righteous Community (فِي الْفُلْكِ): and We ruined (drowned in misery) those who rejected Our signs. They were indeed a shortsighted people!”

(Let us keep in mind here that “Fulk” and “Safinah” are metaphors for a lively, vibrant society revolving around a center. In the context of Prophet Junah (Younus) also the terms “Fulk” and “Fulk al-Mashhoon” are used. The literal, commonplace definition of these terms is “vessel or boat”, and our religious monopolists are concerned with only the commonplace and street language).

Verses 11:25 to 11:48:

All of these Verses too relate to Prophet Noah’s mission. Since under review is only our theme of Boat and Deluge, so we start our research accordingly from Verse 11:36.

وَأُوحِيَ إِلَىٰ نُوحٍ أَنَّهُ لَن يُؤْمِنَ مِن قَوْمِكَ إِلَّا مَن قَدْ آمَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَفْعَلُونَ ﴿٣٦﴾ وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا ۚ إِنَّهُم مُّغْرَ‌قُونَ ﴿٣٧﴾ وَيَصْنَعُ الْفُلْكَ وَكُلَّمَا مَرَّ‌ عَلَيْهِ مَلَأٌ مِّن قَوْمِهِ سَخِرُ‌وا مِنْهُ ۚ قَالَ إِن تَسْخَرُ‌وا مِنَّا فَإِنَّا نَسْخَرُ‌ مِنكُمْ كَمَا تَسْخَرُ‌ونَ ﴿٣٨﴾ فَسَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُّقِيمٌ ﴿٣٩﴾

11:36-39  “AND THIS was revealed unto Noah that never will any of thy people believe except those who have already attained to faith and peace. Be not, then, distressed by anything that they may do, but build the righteous Community (وَاصْنَعِ الْفُلْكَ) under Our vision and according to Our communication, and do not appeal to Me in behalf of those who are bent on injustice (الَّذِينَ ظَلَمُوا ) for they are destined to be ruined (مُّغْرَ‌قُونَ)!" And so he set himself to building the righteous Community(وَيَصْنَعُ الْفُلْكَ) and every time the elitist class of his people (مَلَأٌ مِّن قَوْمِهِ) passed by him, they scoffed at him (سَخِرُ‌وا مِنْهُ ). [Thereupon] he said: "If you scoff at us then we too scoff at your ignorance just like you are scoffing at us. But in time you will come to know who it is that shall be visited by a humiliating torment, a long lasting suffering.”

حَتَّىٰ إِذَا جَاءَ أَمْرُ‌نَا وَفَارَ‌ التَّنُّورُ‌ قُلْنَا احْمِلْ فِيهَا مِن كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ الْقَوْلُ وَمَنْ آمَنَ ۚ وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ ﴿٤٠﴾ وَقَالَ ارْ‌كَبُوا فِيهَا بِسْمِ اللَّـهِ مَجْرَ‌اهَا وَمُرْ‌سَاهَا ۚ إِنَّ رَ‌بِّي لَغَفُورٌ‌ رَّ‌حِيمٌ ﴿٤١﴾

11:40:41  “And so it went on till the time when Our judgment came to pass (جَاءَ أَمْرُ‌نَا), and fire started rising out of the furnace (وَفَارَ‌ التَّنُّورُ‌) (meaning, “things reached their climax”). We instructed him to make responsible (احْمِلْ) in that community (فِيهَا) all the praise-worthy (اثْنَيْنِ) comrades (زَوْجَيْنِ), and gather all of his people including those who have attained to faith and peace, excepting those who are doomed. Though the believers with him were in a small number, he asked them: “Join this community (ارْ‌كَبُوا فِيهَا) by keeping in mind the attributes of Allah swt (بِسْمِ اللَّـهِ) which are the driving force behind its firm establishment and functioning (مَجْرَ‌اهَا وَمُرْ‌سَاهَا ). Verily, my Sustainer is indeed much-forgiving, a dispenser of grace!"

وَهِيَ تَجْرِ‌ي بِهِمْ فِي مَوْجٍ كَالْجِبَالِ وَنَادَىٰ نُوحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ يَا بُنَيَّ ارْ‌كَب مَّعَنَا وَلَا تَكُن مَّعَ الْكَافِرِ‌ينَ ﴿٤٢﴾ قَالَ سَآوِي إِلَىٰ جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ ۚ قَالَ لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ‌ اللَّـهِ إِلَّا مَن رَّ‌حِمَ ۚ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَ‌قِينَ ﴿٤٣﴾ وَقِيلَ يَا أَرْ‌ضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ‌ وَاسْتَوَتْ عَلَى الْجُودِيِّ ۖ وَقِيلَ بُعْدًا لِّلْقَوْمِ الظَّالِمِينَ ﴿٤٤﴾

11:42:44  “However, that community with its people moved on in a state of such violent confrontation as if facing high mountains (مَوْجٍ كَالْجِبَالِ). Meanwhile, it so happened that Noah cried out to a son of his who had separated from them (فِي مَعْزِلٍ) and asked him to join with them (ارْ‌كَب مَّعَنَا) and remain not with the deniers of truth. But the son answered: “I will seek protection (سَآوِي) with a powerful one (إِلَىٰ جَبَلٍ) who would rescue me from ‘disgrace’ (يَعْصِمُنِي مِنَ الْمَاءِ ). Said Noah: “There is no protector now from Allah’s decree except for those who have earned his mercy”. Then the state of severe confrontation (الْمَوْجُ) became a barrier between them (حَالَ بَيْنَهُمَا) as a result of which he also went down with the doomed ones.

And the words were spoken: "O Land, get blighted (مَاءَكِ ابْلَعِي )! And, O Heavens, cease your blessings” ( أَقْلِعِي) And thus there was a total lack of divine values and blessings (وَغِيضَ الْمَاءُ); the decree was implemented; Noah’s community got established (وَاسْتَوَتْ ) on an excellent footing (عَلَى الْجُودِيِّ). And the word was spoken: "Away with the cruel and unjust people” (لِّلْقَوْمِ الظَّالِمِينَ)!

وَنَادَىٰ نُوحٌ رَّ‌بَّهُ فَقَالَ رَ‌بِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ ﴿٤٥﴾ قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ‌ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ ﴿٤٦﴾ قَالَ رَ‌بِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ ۖ وَإِلَّا تَغْفِرْ‌ لِي وَتَرْ‌حَمْنِي أَكُن مِّنَ الْخَاسِرِ‌ينَ ﴿٤٧﴾ قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِّنَّا وَبَرَ‌كَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِّمَّن مَّعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ(48)

11:45-48  “And Noah called out to his Sustainer, and said: "O my Sustainer! Verily, my son was of my family; and, verily, Your promise always comes true, and You are the most just of all judges!" [God] answered: "O Noah, behold, he was not of your people, for, verily, he was unrighteous in his conduct. And thou shall not ask of Me anything whereof thou possesses no knowledge: thus, behold, do I admonish you lest you become one of those who are unaware of what is right." Said Noah: "O my Sustainer! Verily, I seek refuge with YOU from ever again asking of YOU anything whereof I cannot have any knowledge! For unless YOU grant me forgiveness and bestow Your mercy upon me, I shall be among the lost!" Thereupon the word was spoken: "O Noah! Move forward (اهْبِطْ) in peace from Us (بِسَلَامٍ مِّنَّا), and with blessings upon you as well as upon those people with you. But as for the other people, though We shall provide them sustenance too, but grievous suffering shall befall them from Us."

It’s very important to note here from Verse 11:48 that Noah’s despotic nation had not disappeared by drowning under some kind of deluge, but was still alive after their defeat.  However, the time had become ripe for them to undergo a humiliating downfall and subjugation.  Allah’s punishment for a nation always comes in the form of social and political downfall of its elite class, not in the form of an earthly or divinely disaster.

Verses 23:23 to 23:31:

All these Verses too belong to the episode of Prophet Noah. Nevertheless, the theme under discussion starts from Verse 23:27.

فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَاءَ أَمْرُ‌نَا وَفَارَ‌ التَّنُّورُ‌ ۙ فَاسْلُكْ فِيهَا مِن كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ ۖ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا ۖ إِنَّهُم مُّغْرَ‌قُونَ ﴿٢٧﴾ فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّـهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ ﴿٢٨﴾ وَقُل رَّ‌بِّ أَنزِلْنِي مُنزَلًا مُّبَارَ‌كًا وَأَنتَ خَيْرُ‌ الْمُنزِلِينَ ﴿٢٩﴾ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ وَإِن كُنَّا لَمُبْتَلِينَ ﴿٣٠﴾

23:27:30  “Thereupon We sent him revelation to create a special society according to Our vision and revelation. And when our verdict is passed and the furnace is ready with burning fire, connect together in that society (فَاسْلُكْ فِيهَا) all the admirable comrades (زَوْجَيْنِ اثْنَيْنِ), and gather all of his people excepting those who are doomed. And do not appeal to Me in behalf of those who are bent on cruelty and injustice (الَّذِينَ ظَلَمُوا ). They will be overtaken (مُّغْرَ‌قُونَ). “And when you and your companions are settled/established in that society, say: All praise is due to Allah Who rescued us from the community of tyrants; and say: O Lord, bless us by Your grace because You are the best in blessing. Indeed in this episode there are important signs to learn because it shows that we have been subjecting man to tests and trials.”

Verses 26:105 to 26:121:

All these Verses too relate with Prophet Noah’s mission.  However, our theme starts from Verse 26:116.

قَالُوا لَئِن لَّمْ تَنتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْ‌جُومِينَ ﴿١١٦﴾ قَالَ رَ‌بِّ إِنَّ قَوْمِي كَذَّبُونِ ﴿١١٧﴾ فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا وَنَجِّنِي وَمَن مَّعِيَ مِنَ الْمُؤْمِنِينَ ﴿١١٨﴾ فَأَنجَيْنَاهُ وَمَن مَّعَهُ فِي الْفُلْكِ الْمَشْحُونِ ﴿١١٩﴾ ثُمَّ أَغْرَ‌قْنَا بَعْدُ الْبَاقِينَ ﴿١٢٠﴾ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُ‌هُم مُّؤْمِنِينَ ﴿١٢١﴾

26:116-121  “Said they: “Indeed, if you desist not, O Noah, you will surely be among the condemned (or stoned to death!)” Noah prayed: “O my Sustainer! Behold, my people have given me the lie: hence, lay you wide open the doors of victory in this confrontation between me and them, and save me and those of the believers who are with me!” And so We saved him and those with him as a fully populated community (فِي الْفُلْكِ الْمَشْحُونِ), and then We caused those who stayed behind to drown in decline and humiliation (اغْرَ‌قْنَا ) . Indeed there are great signs in this episode as their majority was not of peaceful believers.”

Verse 29:14-15:

وَلَقَدْ أَرْ‌سَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ ﴿١٤﴾ فَأَنجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِّلْعَالَمِينَ ﴿١٥﴾

Note: This Verse is included on the recommendation of friends only because it serves to determine correctly the question of the alleged extraordinary age span of Prophet Noah. As per the facts of science and physical laws of nature, human age span just five or six thousand years earlier from today, could not have been of thousands of years’ duration; therefore, effort is made to discover alternative meanings of respective words so that a rational and acceptable truth about this Quranic injunction can be drawn forth.

So, here is the latest research based translation of this Verse:-

29:14-15  “And, indeed, We had deputed Noah unto his people, and he had dwelt among them (فَلَبِثَ فِيهِمْ) for a certain well known period of years (أَلْفَ سَنَةٍ) without ever resorting to a conduct of lies and deception (إِلَّا خَمْسِينَ عَامًا). Then an encompassing division came upon them because they used to commit tyranny against common men. And we saved Noah and the community of his companions (وَأَصْحَابَ السَّفِينَةِ) and made them a symbol for all people to remember.”

In Verse 29:14 some authentic meanings for particular words are used. Their full range of meanings is given below for double checking by Readers:-

Alif-Lam-Fa = he kept or clave to it, he frequented it, resorted to it habitually, he became familiar with it or accustomed/habituated, became sociable/companionable/friendly with him, liked/approved/amicable, protect/safeguard, covenant/obligation involving responsibility for safety. to unite or bring together, state of union/alliance/agreement, to cause union or companionship, to collect/connect/join/conjoin. Become a thousand. A certain rounded number that is well known.

Kh-m-s :خمس؛ خ م س : خمسین;to use deceit; to make a false pretense;(Hava, p.177; Qamoos al-Waheed, p.373; Hans to make a deceit, to make a false pretense; Hans Wehr;

Ayn-Wow-Mim: عام؛ ع و م: عاما: swim, the course adopted while swimming; any course/way/conduct; a year or passing of a year; ‘aam عام is also taken as equal to a year as the sun takes a particular way or course during a year’s time.

= Tay-Waw-Fa = act of going/walking, going/walking around or otherwise, to go or wander about, circuited/compassed, journeyed, came to him, come upon, visitation, visit, approach, drew near, to go round or round about often, encompass,
"the men/people/locusts filled the land like the TWF/flood/deluge", overpowering/overwhelming rain/water that covers; a servant that serves one with gentleness and carefulness; a detached/distinct part/portion, a piece or bit, a party/division/sect.

Authentic meanings of the words in parenthesis in the whole thesis:-

Fa-Lam-Kaf = become round, anything circular, persist/persevere, ship, Ark, the place of the revolving of the stars, the celestial sphere, vault of heaven, firmament, surrounding spheres, sky, revolvement, circling, circuit, going to and fro, in a state of commotion, whirl of a spindle, one who goes round. AND Pieces of Land, or of sand, having a circular form, and elevated above what is around them, with ruggedness and evenness

Gh-Ra-Qaf غ ر ق := sank, drowned, went downwards and disappeared, became without need, drew the bow to the full, outstripped, engrossed, a man overwhelmed by trials, single draught, ornamented, obligatory, suddenly/violently, to come near to any one.

Ra-Kaf-Ba : ر ک ب := to ride, embark, mount, be carried, go on board of a ship, voyage on (the sea), walk on (a road), commit (a fault). rakbun - caravan. rukban (pl. of rakib) - one who rides, mounted. rikab - camels. rakub - use of a beast for riding. mutarakibun - laying in heaps, ridden on one another, close growing, cluster over clustered, layer upon layer. tarkabunna - to pass on, rise, ascen.

Fa-Waw-Ra ف ا ر ؛ ف و ر: = to boil, boil over, gush forth, run, do in haste, rush, come in a headlong manner, be raised, be in a fit of passion, be in a hurry, come instantly, come immediately, fall of a sudden, make a sudden rush.

Ta-Nun-Ra (tannur) ت ن ر := Spring; ground; face of the earth. Highest part of the earth; place where the water of a valley collects; a circular earthen oven, furnace, fire-place. Shining of dawn.

Ba-Lam-Ayn ب ل ع : ابلع: =swallow (without chewing), gulp, voracious or great eater
Grayness. Hole of perforation in the midst of a house, into which rainwater or just water descends۔ A well cased with stones or baked bricks.

Qaf-Lam-Ayn ق ل ع : اقلع = to remove, extract, abate, pluck, snatch of, drive away, dismiss, take off, swallow, cease, wrap, collect, refrain, withdraw, abandon, leave off. aqla'a (vb. 4) - to abate and stop, have no trace.

Gh-Ya-Dad غ ی ض : = became scanty or little in quantity, decreased, diminished, became deficient, fell short; sank into the earth, disappeared in the earth, went away into the earth or enters or collects, place where water sinks [applied to water]; an abortive fetus (not completely formed, less than seven months old)

Jiim-Waw-Dal ج و د : جودی: = To be good or goodly, approvable or excellent, to be egregious, to be liberal/bountiful/munificent/generous, affected or overcome with longing desire, to be feetful/swift (said of a horse).

Nun-Jiim-Waw ن ج و : = to be saved, delivered, rescued, escape, go free. najaa/najwan - to whisper (a secret), confide.

Shiin-Ha-Nun ش ح ن : = to fill/load/furnish.

ha-Ba-Tay ہ ب ط: ہبط:= to go forth, descend, cause to come down, descend from a high state to a low one, move from one place to another, enter into, change in condition, come forth from, become low, degraded.

Siin-Waw-Ya س و ی : استویٰ : = to be worth, equivalent to. sawwa - to level, complete, arrange, make uniform, even, congruous, consistent in parts, fashion in a suitable manner, make adapted to the exigencies or requirements, perfect a thing, put a thing into a right or good state. istawa - to establish, become firm or firmly settled, turn to a thing, to direct one's attention to a thing, mount. ala sawain - on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations, at par. sawiyyun -even, right, sound in mind and body. sawiyyan - being in sound health.
sawwa (vb. 2) to proportion, fashion, perfect, level, equal, fill the space. sawa - midst.

Miim-Waw-Jiim م و ج: موج: = To be in a state of commotion, to be agitated, tumultuous, conflict or dash, to be in a confused and disturbed state, perplexed or amazed, move backwards and forwards, move from side to side.

= Ba-Ayn-Dal ب ع د : بعد : = becoming distant, remote, far off, aloof or far away, removed, retired, withdrew to a distance, alienated, estranged, wide separation, great distance. Possessing judgment and prudence, penetrating, effective judgment, depth or far reaching judgment. Go or going a great length or far in hostility.

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Aurangzaib Yousufzai – October 2017

Thematic Quranic Translation Series - Installment 26

(In English Language)

ALLAH’S MODE OF

COMMUNICATION  WITH MAN

Rebuttal of Fictitious Traditional Interpretations

Relevant Verse Brought under

Rational and Academic Scrutiny

ANOTHER MAJOR BLUNDER

On this particular Quranic Theme, all of us are duped into acknowledging that Allah swt uses three different modes for bestowing His Guidance to humanity.  Our entire inherited legacy of translations and interpretations invariably stipulate the three prescribed modes in such an illogical way that the issue takes a weird or preposterous form.  It was therefore deemed necessary that this theme must also be investigated on the criterion of rational and academic approach, and effort made to re-present it in its true and clear light.

The puzzle frivolously created by retarded minds must be solved once and for all according to human knowledge, intellect and logic, and a perfect picture of the Quran’s injunctions is presented before the Muslims and the world at large.  The Verse under research reads as follows:-

Verse 42:51:

َومَا كَانَ لِبَشَرٍ‌ أَن يُكَلِّمَهُ اللَّـهُ إِلَّا وَحْيًا أَوْ مِن وَرَ‌اءِ حِجَابٍ أَوْ يُرْ‌سِلَ رَ‌سُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ ﴿٥١﴾

Traditional Translations:

Shakir:  “And it is not for any mortal that Allah should speak to him except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases; surely He is High, Wise.”
Moududi: “It is not given to any human being that Allah should speak to him except through revelation, or from behind a veil, or that a messenger (an angel) be sent to him who reveals to him by Allah's leave whatever He wishes. He is All-High, Most Wise.”

Asad:  “And it is not given to mortal man that God should speak unto him otherwise than through sudden inspiration, or [by a voice, as it were,] from behind a veil, or by sending an apostle to reveal, by His leave, whatever He wills [to reveal]: for, verily, He is exalted, wise.”

Yousuf Ali:  “It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise.”

Pervaiz:  “The Law of Nature which is in force in the universe is conveyed to human society through Wahi, which is revealed to Anbia and not to every individual. Allah communicates in three ways. Two of these are reserved for Anbia and the third for ordinary human beings. He communicates with Anbia either by instilling the contents of His Wahi in their hearts (2:97); or at times by conveying it to their ears, from behind the veil (as happened with Moses ~ 2:253; 4:16). Both these ways are confined to Anbia2. As far as other ordinary human beings are concerned, a Rasool is sent to them. The Rasool conveys to them the Divine Revelation bestowed by Allah's command. (No man other than a Nabi can be in communication with Allah directly.) This arrangement is made by the verily highly exalted Allah, Who takes all decisions rationally.”

My dear Readers can easily surmise that all the archaic and/or progressive translations emphasize THREE MODES.  Strangely enough, these THREE MODES do not become clearly manifest for a common man.  It is because only a lone reference is usually made towards the alleged SECOND MODE by quoting MOSES pbuh with whom Allah swt reportedly used to “talk” from “behind a veil”??? And this exclusive way or mode, allegedly the SECOND MODE was to be assumed or supposed as the one OTHER THAN WAHI (REVELATION).

The outdated traditional translations take the THIRD ASSUMED MODE in their own special mythical way as we see in their routine fixed style.  Accordingly, they portray the picture of a mythical entity called Angel, sent as a postman to deliver the divine message.  It clearly shows that, for these early scholars, the exalted self of the Creator, Who ordains that He is always closer to the man than his jugular vein, needed a messenger to convey his message to man from some far away station!  It exposed their retarded minds which assumed Allah swt as a person sitting somewhere high up in His imperial court in the presence of his courtiers, where He issues orders and His staff carries them out.  In that Court there are some postmen or messengers too who are appointed to convey His messages to humans, and are called Angels. Then these old Imams draw great pictures of magnified bodies of those Angels and their super natural powers and prowess in a way which is tantamount to the insult of rational and intellectual thinking, the laws of nature, proven scientific knowledge and the hitherto known process and stages of the creation of the Universe.  In fact, they make a laughing stock of themselves and of their faith group.

However, some advanced translations, which include the one by respected G.A. Pervaiz above, regard the two prescribed MODES – the First and the Second - as reserved for Divine Envoys or Messengers; and the THIRD MODE for common men.  The said first TWO MODES include the SECOND MODE which is the one named “VIRTUAL TALKING FROM BEHIND A VEIL”.  This, as per the Word of God, is the “Kalaam (speech/talk)” which Allah utters addressing His Messenger.  The FIRST MODE, as we already know, is that of sending Revelations to the Messengers.  AND,,,,the THIRD MODE is also of Revelations to the Messengers which they, in turn, convey to the common men.  It shows that ultimately or virtually the TWO MODES described here are the same and consist in sending Revelation, directly and indirectly…….but there is a different misconceived MODE too, the SECOND MODE, that of “TALKING FROM BEHIND A VEIL”.

It is evident from the interpretation of the SECOND MODE, embodying “virtual talking”, that all of these translators commonly believed in one factor; they all believed as if Allah swt is some human-like figure WHO has a tongue like man has; which means He has a body too!  And that with His tongue He also “speaks” with some particular human being in his language!  That He has got a voice too!  And, very strangely,,,,that this particular MODE of talking is reserved for only one special person out of the entire human species – for a particular Divine Envoy, whose name is MOSES???

The logical question that arises from here is as to why this exception is exercised with only MOSES??  Was there some special reason or mystery behind this “talking”???  Can we think of any justifiable reason for this lone and extraordinary exception???  Has any eminent scholar of the Quran an answer to this question from us?  Probably none!

Let us make it clear here that, according to the Quran, the nature and composition of Allah’s exalted self stands beyond human comprehension or imagination (لَّا تُدْرِكُهُ الْأَبْصَارُ – 6/103).  He neither has a body, nor a tongue, nor a material existence, nor has a station or residence from where He may “talk” with a man living somewhere on earth.  He is an invisible, non-material, Absolute Consciousness (وَهُوَ اللَّطِيفُ الْخَبِيرُ هُوَ يُدْرِكُ الْأَبْصَارَ ۖ – 6/103) which is permeated throughout every inch of this Universe and its space. He is an entity Who has created this indescribable pageant of a Universe under a definite plan and purpose, every stage of which is heading automatically towards its final destination.  And that Exalted Consciousness wields full control over it ,and is the ultimate guide for all of his creation, particularly the human race.  He can’t be symbolized in a human body!

So, our first and foremost question, which is entitled to a very easy answer, goes like this:  “Does the action of Revelation itself not take place “from behind a veil”???”  Let us ask this question in another way:  “Is the Almighty Allah NOT BEHIND A VEIL while sending a Revelation???”  If you have figured it out in the same way as this humble writer does, then this issue stands resolved in a jiffy!  YES!  The process of WAHI or Revelation is in itself taking place FROM BEHIND A VEIL”!  It IS a communication or talking from BEHIND A VEIL.

Dear friends, is it difficult to understand that WAHI itself is called an act undertaken “behind a Veil” or in complete secrecy?  Isn’t this the MODE through which Allah swt conveys His message WITHOUT SPEAKING LIKE MEN, AND WITHOUT REVEALING HIS SELF???  In Reality, “the communication through Revelation” and “the speaking (kalaam) from behind a veil” just cannot be two different and separate MODES!!!

I hope by now I have succeeded in making clear that Allah’s only MODE OF COMMUNICATION with man is WAHI (Revelation), whether it may descend upon an individual’s mind or upon the appointed Messenger for dissemination to humans collectively.

Therefore, the pertinent rational translation of the respective Verse, while adhering strictly to the Divine Words, should be as follows:-

َومَا كَانَ لِبَشَرٍ‌ أَن يُكَلِّمَهُ اللَّـهُ إِلَّا وَحْيًا أَوْ مِن وَرَ‌اءِ حِجَابٍ أَوْ يُرْ‌سِلَ رَ‌سُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ ﴿٥١﴾

42:51  “And it is not probable for any man that Allah should speak with him except through the MODE of WAHI, or (take it this way) remaining BEHIND A VEIL; or He may appoint Rusool and then again send WAHI to him containing His orders as He may wish. Indeed He is the one exalted and wise.”

It is our teachers and seniors who have tried to create superfluous difficulties for us, and, in this case, TURNED A SINGLE EASY COURSE OF DIVINE COMMUNICATION into a big puzzle and a point of controversy.  And you have just seen that a little bit of mental exercise has closed this controversy forever.

-*-*-*-

In the context of Allah’s “virtual talking”, we are referred to the following Verse, and are admonished to believe that Allah swt DOES SPEAK virtually, not symbolically:-

Verse 4:164:وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا۔

Whereas, Quran also informs us specifically that Allah swt used to send revelations to MOSES too. Quran informs us of this reality repeatedly with the words : “Wa Auhayina ila Musa”(و اوحینا الیٰ موسیٰ), “And we sent Revelations to MOSES”. Please check the Verses: 7/11, 7/16, 10/87, 20/77, 26/52, 26/26, 28/7, which would leave you fully convinced. In the light of all the referred Verses, we deem the theory of “Kaleem ullah” (the one with whom God talks) as fictitious. After going through these Verses, Can a scholar have the audacity to declare that Allah swt used to “talk” to MOSES with His tongue like a human?

To close the chapter of this controversy, let us translate the above referred Verse 4/164 in a Rational way befitting with the context of this Theme:-

وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا “And Allah addressed MOSES to convey his message”.

This proves that Allah swt doesn’t have a double standard.  Allah’s “kalaam” does not signify talking in words.  The Revelation is in fact nothing other than Allah’s “kalaam”.  Moreover, “talking from behind a veil” too is the same way of communication by Allah, the Revelation.  Allah’s “kalaam” is not spoken; it is conveyed to man’s mind (Qalb).  Quran is also called Allah’s Kalaam, but we know that it is conveyed to our Rusool’s mind without involving virtual talking.  Similarly, “laa tabdeela li-kalimaat-illah” cannot mean “the words uttered by Allah’s tongue do not change”.  It simply means that Allah’s “Revealed Word” does not change.  Hence, in connection with Allah’s address to humans or Nabis, the word “kalaam” or “Yukallim” or “Kalamaat-illah” cannot be the words spoken by tongue.

The last point. The words “min-hum man kallam-allah” (منھم من کلّم اللہ) in the Verse 2/253, do not signify an exception of virtual speech for one or a few of the Messengers.  Here the proposition “min” does not signify an exception. It is a “min bayaniyah” – من بیانیہ. Not “min tab’eedhiyya” – من تبعیضیہ. It does not mean that Allah swt virtually spoke to some of them. It rather means that Allah swt addressed “all of them”. With the references of many Verses above, stipulating “و اوحینا الیٰ موسیٰ” , the deduction of an exception of virtual speech with MOSES proves baseless.

I hope I have been able to transmit the reality.

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Aurangzaib Yousufzai – October 2017

Thematic Quranic Translation Series - Installment 25

(In English Language)

AL-ZINA AND FOHOSH (الزنا و فحش)

Rebuttal of Fictitious Traditional Interpretations

All Relevant Verses Academically

and Rationally re-translated

PART 1: AL-ZINA

The prevalent traditional translation and/or interpretation of Quranic word “Al-Zina” appears to be neither thematically substantiated nor fits in or supported by its respective context in the key Verse 24:3. It can be described, in the least, as a totally illogical statement that cannot be attributed to the exalted Author of Quran.

The key Verse on this Quranic Theme is presented as follows (24:3) :-

24/3: الزَّانِي لَا يَنكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِ‌كَةً وَالزَّانِيَةُ لَا يَنكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِ‌كٌ ۚ وَحُرِّ‌مَ ذَٰلِكَ عَلَى الْمُؤْمِنِينَ۔

The traditionally accepted translations of this Verse, based on blatant contempt of human intellect and wisdom, stipulate as under :-

Moududi:  “A man guilty of adultery (or fornication) shall not marry any but the woman guilty of the same or a mushrik woman, and none shall marry a woman guilty of adultery (or fornication) but the man guilty of the same or a mushrik man: such marriages are forbidden to true believers.”

Shakir:  “The fornicator shall not marry any but a fornicatress or idolatress, and (as for) the fornicatress, none shall marry her but a fornicator or an idolater; and it is forbidden to the believers.”

Yousuf Ali:  “Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden.”

Asad:  ”[Both are equally guilty:] the adulterer couples with none other than an adulteress - that is, a woman who accords [to her own lust] a place side by side with God; and with the adulteress couples none other than an adulterer - that is, a man who accords [to his own lust] a place side by side with God: and this is forbidden unto the believers.”

DISCUSSION:

As you will clearly visualize, the categorical statement made in the above translations does not correspond with the physical realities of our human world.  It is a fictitious statement, and can’t be proved as a generally applicable rule upon humans.  Let us discuss this issue exhaustively.

1)  In different social classes of Muslims (as well as non-Muslims) we can observe adulterous men who have fully chaste, loyal wives in their homes.  Rather a vast majority presently consists of such married men who spend their energies in the pursuit of sex adventures outside their homes; their wives still do not transgress the limits of loyalty to their husbands.

2)  We also do observe a smaller number of such adventurous women whose men are chaste, do not establish sexual relationships with other women, while the wives are secretly keeping permanent relationships with one or the other male sex partners.

3)  Even the worst sexually disloyal husband would not choose for his wife an adulteress.  He would always go for a chaste and loyal wife.

4)  No woman having whatever sexual drives would ever agree to share her husband with another woman willingly.  It’s against the psychology of a woman. Therefore, an adulteress would never knowingly marry an adulterer.

Hence, due to the logically unacceptable traditional translations quoted above, we cannot agree with the categorical statement of the Quran which proves to be against the circumstantial evidence, and therefore stands unsubstantiated.  However, we can easily surmise that it is not the statement of the divine Book which is wrong; it is rather the traditional translation of it which is false and totally illogical.  It does not coincide with ground realities.  It is to be discarded into a waste bin.  Neither the given translation of Al-Zani is authentic, nor of Al-Zaniah is appropriate; neither the word ZAAN is defined properly, nor the word NIKAAH.  Hence the need for exploring a plausible version of the Verse crops up before us.

Let us also check:-

5)  As to what kind of correlation or common value is found between both, an adulterer and a Polytheist, which has driven God to declare them mutually equal or identical in their conduct?  There seems to be none.

6)  As to how noticeable is the fact that some of the monogamous men and women can also be polytheists?  And, can’t a Polytheist as well be a very chaste person in terms of his sexual tendency?  It is not necessary that an adulterer must always be a polytheist. And it is not at all necessary that all polytheists must essentially and invariably be adulterers!

It goes without saying that ZINA, or sexual intercourse, is an instinctual urge of man’s physical organism; whereas, being monogamous or polytheistic is an ideological need of man’s conscious self!  Both factors have no values common between each other.  Both have their own quite different spheres of functioning.  An instinctual act of man’s physical organism can be held equivalent to only another instinctual act of his!  Just as the matter of faith is man’s ideological need or mindset which relates to his conscious self, and can be compared with only another identical need pertaining to his conscious and intellectual thinking, not with some physical instinctual urge!

Therefore, it should be evident from this discussion that the Root Z N Y (fornication/adultery) just cannot apply in this particular context, as the act understood from it is not comparable to polytheism or the ideals of a polytheist.  It is so because polytheism is not an instinctive act of our physical organism.  It is an ideological concept.  It goes without saying that a monogamous person and a polytheist both, on the level of their animal organism, under instinctual pressure, can commit the act of illicit sexual intercourse in a conducive situation.  They can both also remain chaste by resisting this temptation when an opportunity to do so becomes available to them!

An overview of the above translations, with subsequent Discussion, would easily confirm that the word ZINA has been misconceived as a derivative from the Root :

Zay-Nun-Ya (ز ن ی) = to mount, the mounting upon a thing, to commit fornication/adultery, fornication/adultery, fornicator/adulterer (Lane’s);

and, as a result thereof, taken as adultery or fornication by our worthy translators collectively!  This implies that ZINA, lexically, is an immoral act that can be taken as a violation or transgression of the moral code – a sin.  However, the above discussion proves that this is a wrong and wishful deduction from a wrong Root.  We will come later to the right Root of ZINA in this context, and to the accurate definition of this word.  But over and above this misconception of theirs, this human slip from the righteous path, or a behavioral immodesty, which might have taken place once or twice, or say, on some rare occasions, has been blindly equated by all interpreters with an ideological deviation from the discipline of monogamy, and the sinner is declared non-Muslim, viz., a Polytheist (Mushrik)!  Is that possible?

The act of ZINA or adultery can be committed by any devout Muslim too, when forced by his innate emotions and when an opportunity conducive to such an act may arise in a certain situation.  He can subsequently ask forgiveness of God and be repentant too.  Would the act of a moral slip suddenly make him lose his ideological faith and turn him into a Polytheist?  Obviously not.  It certainly looks like a farfetched conclusion.

It goes without saying that an act of a moral slip or sin by a Muslim, which occurs because of the “inherent attraction” he is bestowed with in his inner self towards his opposite sex, cannot be drawn or dragged into a comparison with a big ideological deviation like polytheism.  It cannot make him a polytheist while he still believes in one God, feels sorry and is repentant!

At the same time, how can a real Polytheist be blamed, as a rule, to become a sex or marriage partner only with one involved in the sin of adultery!  Polytheism is a matter of faith,,,, and it has got nothing to do with the act of adultery.  Hinduism is fundamentally based on polytheism, but we do not find any Hindu male looking mandatorily for a wife who is an adulteress – or vice versa!  A Polytheist cannot always be an adulterer, just as an adulterer cannot always be misconstrued as a Polytheist!  It is a mere idiocy and a preposterous tendency to try to draw a comparison between a moral physical sin and a conscious ideological disposition!  There is no visible compatibility between the two!

Therefore, by all accounts, it sounds ludicrous to declare that “an adulterer would marry only an adulteress or a polytheist woman, and vice versa”.  It is an unsubstantiated and unauthentic claim.  As elaborated above, an adulterer, though conscious of his own moral depravity, would still always look for a woman who is chaste and loyal.  It is the nature of a male not to tolerate disloyalty from his female mate.  And again, by her nature and psychology, a woman would never happily allow her man to indulge with other women sexually!

Once again, we utterly fail to find a correlation or a common value between an adulterer and a Polytheist!  Then, the question arises automatically in our minds as to why God has, by equating the two in conduct or status, issued an utterly wrong, illogical and irrational statement in Verse 24/3?  Well now, it is deemed impossible that the Scripture may contain anything that can go substantially against human psychology, knowledge and experience!  So, finally we come to the inevitable conclusion that it is the wrong interpretation of the word ZINA that has created a big puzzle – the source of a phenomenal misguidance.

A deeper investigation, and academic research, into this illogical and inconsistent traditional translation brings into light a new revelation that the basic word “ZINA” actually describes the act of

“corruption or distortion of a doctrine or ideology for spoiling its purity”,

which is actually what is discussed in the Quran as an important issue.  It DOES NOT SUGGEST a human act of illicit sexual indulgence regarded as a vice or an evil act which is declared a major sin and unforgivable transgression by our predecessors, by exercising religious extremism under a pre-determined agenda.  By now we have known, that due to the gross authoritative mutilation of the Quran by the despotic Arab regimes, these terms are purposefully misrepresented in the form of a moral crime and a major sin.

We would still be prepared to accept the traditional work as authentic, if it would only make sense to our faculties of intellect and imagination; and if they would testify the academic and practical justification of the statement made therein; if they could only re-investigate the veracity of their outdated translation and redraft it in the light of its context, and try to make us understand the correlation between adultery and polytheism!  But we find that it is not possible, and it leaves us with no alternative but to reject their work altogether.  The Quran is a book free from doubts and ambiguity, and we have to prove its veracity for us as well as for the modern intellectual world out there.

Another big distortion found in this translation is another misconception derived from the word NIKAAH (ینکح، نکاح).  It is unilaterally taken to mean MARRIAGE against the lexical authority.  The latest research into the definition of this word has revealed that it does not offer the meaning of Marriage unless there’s some particular situation or a particular word in its context leading us to draw the meaning of a MARRIAGE AGREEMENT. (Please see this link for a fully detailed research on the Theme of Nikaah in Quran : http://ebooks.rahnuma.org/cgi-bin/shbkpage.pl?bkid=1503151421) .

Nikaah in itself is defined like this :-

Nun-Kaf-Ha = to tie, make a knot, to enter into a contract/agreement, to take into possession, to enter into a marriage contract; and some say, it is also coitus.  Nevertheless, the world’s most comprehensive Arabic-English Lexican of Lane clarifies the definition of this word as follows :-

“…it is said to be from نکحہ الدّوی , or from تناکحت الاشجار , or from نکح المطر الارض ; and if so, it is tropical in both the above senses; and the opinion that it is so is confirmed by this, that the signification of marriage is not understood unless by a word or phrase in connexion with it, as when you say نکح فی بنی فلان (he took a wife from among the sons of such a one); nor is that of coitus unless by the same means, as when you say نکح زوجتہ (inivit conjugem suam); and this is one of the signs of a tropical expression. نکحت She married, or took a husband. نکح المطر الارض The rain became commingled with the soil; or, rested upon the ground so as to soak it. As also نکحہ الدوی The disease infected him, and overcame him; نکح النعاسُ عینہ Drowsiness overcame his eye; as also ناکہا: and in like manner استنکح النوم عینہ sleep overcame his eye.”

Hence, the situation boils down to three important points.

Firstly, what is the real Root of ZINA, which should be followed in all the relevant verses so that the divine narrative of 24/3 reverts to its original rational or plausible form, and it becomes logically possible to compare or correlate it with Polytheism?  Moreover, it should not exhibit the controversial statement about who WILL marry whom!  This can be achieved only by radically changing its erroneously applied Root to the presently discovered Root “ZAAN”.

Secondly, as the prevalent traditional meaning of NIKAAH cannot be acknowledged here to mean a MARRIAGE AGREEMENT, therefore, a legitimate applicable meaning of this word must be applied here instead of MARRIAGE or COITUS.

Thirdly, the big hoax which the Muslim nation is confronted with is the general tendency of misconstruing the word ZANIAH in terms of a FEMALE, to make women a general target of condemnation.  The feminine ta (ۃ) in the Arabic language is not used for females alone, but the plural of a group, party or community is also denoted with the feminine “ta”.  So it is well known that Al-Zaniah can also be used for a group (Taaifah) or community of Zanis (males).  Still by virtue of the general tendency of playing a constant blame game with women, this word was directed towards the female sex.  And it is done in the same way as the word MOMINAAT is always wrongly defined as female Momins rather than Momin Groups/parties, AZWAAJ in the Quran was always turned to mean “wives” instead of different groups of people/companions/comrades, ,,,, and Al-Nisaa was always misconstrued as “Women” instead of its greater definition of “forgotten/neglected poor masses!

Therefore, before we present the ultimate rational translations of all ZINA related Verses from Quran, let us elaborate the real Root of this word from the world’s most comprehensive and authentic lexicons :-

Z a n (زان) : A noxious weed, that grows among wheat; (app. Darnel-grass; the “lolium temulentum of Linn.; so in the present day;) a certain grain, the bitter grain, that mingles with wheat, and gives a bad quality to it. Yazni, azani, yazani; zwan.
Lane’s Lexicon, Page 1213
Lisanul Arab, Page 1801

THIS IS THE ROOT whose idiomatic and metaphoric usage, when applied to the Verse under discussion, gives us the real rational and plausible concept of “distortion or making impure or spoiling the essence of an ideology/doctrine”.  And in the context of ZINA in the Quran, this seems to be the ROOT which makes perfect sense by drawing a rational comparison with Polytheism (Shirk).  It removes the ambiguity and confusion created by using the derivatives from the wrong Root ZNY (زنیٰ).

It may also be made clear here that this new revolutionary change has not been incorporated into the Quran from any outer source. It is ever present in the Verse under discussion (Zaan in 24/3).  And as we have found out, its right application seems to have been fully ignored in the past, without any regard to the ambiguity this distortion created in the text.  And to cover up the crime, it was replaced very craftily with another Root in order to paint a false picture of the respective interpretation.  ZAAN, in itself, is a quite distinct Root, and according to this research, it is this Root whose derivatives are used in all the Verses which contain the word ZINA in different forms.  The Readers would soon notice how beautifully it fits in.

This has been a quite lengthy and repetitive kind of discussion. I beg your pardon for being so excessively expressive. So now, without wasting more time of the Readers, the most rational translations of relevant Verses are presented hereunder.

Verse: 24:3:

آیت 24/3: الزَّانِي لَا يَنكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِ‌كَةً وَالزَّانِيَةُ لَا يَنكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِ‌كٌ ۚ وَحُرِّ‌مَ ذَٰلِكَ عَلَى الْمُؤْمِنِينَ ﴿٣﴾

24:3  “The spoiler of the true essence of Divine doctrine – Deen - (الزَّانِي) would not have a close association with (لَا يَنكِحُ) anyone but a group/party/organization engaged in the same distortion (زَانِيَةً) or with a polytheist group (مُشْرِ‌كَةً); and the party working to spoil the essence of Deen (الزَّانِيَةُ) would not be joined with except by a spoiling element (زَانٍ) or a polytheist. And such conduct is prohibited to the peace providers.”

And now let us apply this Root, Zaan, which has beautifully removed the ambiguity faced by us in all the old traditional translations, and which is highly consistent with the context, to all the relevant Verses for making the theme of ZINA crystal clear. You will agree with me that after a lengthy discussion gone through above, we no longer need to repeat the old outdated translations of these Verses.

Verse 24:2:

آیت 24/2: الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِّنْهُمَا مِائَةَ جَلْدَةٍ ۖ وَلَا تَأْخُذْكُم بِهِمَا رَ‌أْفَةٌ فِي دِينِ اللَّـهِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ ۖ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِّنَ الْمُؤْمِنِينَ ۔

24:2  “As for the party found intent on spoiling the essence of Deen (الزَّانِيَةُ) and the individual committing the same crime (الزَّانِي), each one of them must be restrained and bound (اجْلِدُوا) with a hundred bindings (مِائَةَ جَلْدَةٍ ). And if you have faith in Allah and the Hereafter, you should not entertain in your heart any thought of concessions in their favor in this crucial issue which relates to Divine Discipline (فِي دِينِ اللَّـهِ). And a contingent of responsible peace keepers must be made to witness their punishment.”

Verse 25:68:

آیت 25/68: وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّـهِ إِلَـٰهًا آخَرَ‌ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّ‌مَ اللَّـهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ ۚ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا ﴿٦٨﴾

25:68  “It is those who do not call upon another God with Allah and do not humiliate the one Allah has declared respected except where it becomes legitimate to do so, and do not spoil the essence of Deen (وَلَا يَزْنُونَ ). And whoever would act in this way would see his self-evolution hindered.”

Verse 60:12:

آیت 60/12 : يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِ‌كْنَ بِاللَّـهِ شَيْئًا وَلَا يَسْرِ‌قْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِ‌ينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْ‌جُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُ‌وفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ‌ لَهُنَّ اللَّـهَ۔

60:12  “O Messenger, when such faithful communities come to you giving you pledge that they will not associate anyone with Allah; will not steal, will not distort the essence of Deen (وَلَا يَزْنِينَ), will not leave their new generations humiliated for being uneducated (وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ); will not falsely incriminate one openly or secretly; and will not resent your obedience in known situations, you must accept their pledge and beg Allah’s protection for them.”

Verse 17:32:

وَلَا تَقْرَ‌بُوا الزِّنَىٰ ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا ﴿٣٢﴾ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّ‌مَ اللَّـهُ إِلَّا بِالْحَقِّ ۗ

17:32  “And do not go near the act of spoiling the essence of Deen (وَلَا تَقْرَ‌بُوا الزِّنَىٰ ). Indeed that is an excess and a transgression (فَاحِشَةً) and an evil way to adopt (وَسَاءَ سَبِيلًا). And do not humiliate a person (وَلَا تَقْتُلُوا النَّفْسَ) whom Allah has given respect except when it becomes legitimate to do so”.

SECOND PART

FOHOSH – OBSCENITY (فحش)

Wherever this word “Fohosh” has occurred in the text of the Quran, our so-called earlier times ‘pious scholars’ have given it a lone meaning,,,,,, that of sexual intercourse.

As a matter of fact, the definition of this word has a much wider scope, as you would kindly note from below.  AND, as you have already noted from the above writing, the word ZINA has also been defined in terms of SEX, by viciously changing its legitimate Root.

It is not a matter of surprise, for those who happen to know the history, as to how the monopolists of our Doctrine have misplaced the foundations of our Ideology on SEX through their wishful interpretations.  They talk of 11 wives in this life, slave women from war spoils, temporary marriages, and repeated new marriages after divorcing the older wives; and then in the Hereafter, rewards of numerous Hoories as free sex workers.  To cope with such a tremendous sex activity, every Paradise dweller is to be given a sexual capacity equal to 100 males!

Let us investigate to check what is the truthful concept of the pure and rational Word of God, as opposed to the interpretations propagated by our evil religious monopolists :-

Fa-Ha-Shin (فحش) = became excessive/immoderate/enormous/ exorbitant/ overmuch/beyond measure, foul/bad/evil/unseemly/ indecency/abominable, lewd/gross/obscene, committing excess which is forbidden, transgress the bounds/limits, avaricious, adultery/fornication.

On this Quranic Theme, too, we have a key Verse, whose latest Rational Translation would bring forth the Quran’s pure and clean face, by doing away with the old hoax and fiction.  Moreover, this new translation would pave the way for a rational translation of all the Verses related to this theme.

We have chosen this Verse only because this is made to relate closely with our main theme of ZINA, and a standpoint is adopted, with an evil intention, that from here four witnesses are ordained to be produced as a mandatory requirement for awarding punishment for the sin of ZINA.  BUT, we will soon observe that the word Fohosh has got no direct relationship with ZINA, in view of the fact that Fohosh is just a general term for all kinds of immodest behavior.  At the same time, it is an acknowledged fact that a sexual act is always performed in complete privacy, which makes it impossible for four eye witnesses to be present during the act.

As elaborated earlier, the term FAHISHAH does not signify ZINA, but defines a host of obscenities, immodesty, uncivil behavior, etc.  Therefore, Fohosh is a general conduct in a public or social level, upon which four eye witnesses can be easily produced, so it can’t be the sexual intercourse they call ZINA.  For example, making obscene gestures towards the opposite sex, tempting for sex in public, exposing body parts in public, loose sexual talk in public which might arouse sexual emotions, and above all, to exercise excess and transgression in matters of faith, etc. etc.

We must be curious to know as to what was the intended design of our earlier “Pious Imams” behind dragging ZINA into the parameters of Fohosh, and then devising the pre-condition of four witnesses for the proof of a violation of this Shariah code? We fail to draw any conclusion other than their open intention of making the punishment for ZINA totally inapplicable!  They actually wanted for themselves, and for their masters, the Royalty, an open license for ZINA, without ever having been exposed to prosecution.  Nobody could enter their premises to see this elite class freely committing the acts of ZINA, hence no eye witnesses could testify to the act.  It goes without saying that all the later generations of Muslims kept benefitting from this big loop hole in the law to this date.

Let us first have a glance on the wishful translations of these old religious monopolists :-

Verse 4:15:

آیت 4/15: وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِن نِّسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْ‌بَعَةً مِّنكُمْ ۖ فَإِن شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىٰ يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّـهُ لَهُنَّ سَبِيلًا ﴿١٥﴾ وَاللَّذَانِ يَأْتِيَانِهَا مِنكُمْ فَآذُوهُمَا ۖ فَإِن تَابَا وَأَصْلَحَا فَأَعْرِ‌ضُوا عَنْهُمَا ۗ إِنَّ اللَّـهَ كَانَ تَوَّابًا رَّ‌حِيمًا۔

Moududi: “As for those of your women who are guilty of immoral conduct, call upon four from amongst you to bear witness against them. And if four men do bear witness, confine those women to their houses until either death takes them away or Allah opens some way for them.”

Yousuf Ali: “If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way.”

Asad: “AND AS FOR those of your women who become guilty of immoral conduct, call upon four from among you who have witnessed their guilt; and if these bear witness thereto, confine the guilty women to their houses until death takes them away or God opens for them a way [through repentance].”

Shakir: “And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them.”

DISCUSSION:

The three words used for Fohosh in English here are: lewdness, indecency and immoral conduct.  All of these are actually misconstrued as ZINA, as is evident from the capital punishment of death prescribed for them.  HOWEVER, we don’t find any suggestion here towards ZINA, as no involvement of a male is inferred here.  They emphasized “your women who commit indecency”.  As no sexual act is usually committed without the involvement of a male partner, therefore, had it been ZINA, not only women would be mentioned; rather men and women both would be indicted, and both would have been sentenced!  Again, the same perennial question:  How and wherefrom FOUR WITNESSES could be provided for a very private act???  Obviously, no egghead would be able to answer this question!  Therefore, it is evident that FOHOSH is some other kind of act!  Then we have here another word “ALLAZAAN”, which is translated by one as “a man and a woman”, by another one as “two males”, and by another one as “the entire male gender”!!!

In some progressive modern translations the word Fohosh has duly been limited to only “immodest acts”, but you will kindly note the degree of extremism, that just for the punishment of some “immodest acts,” a most severe and cruel punishment of “solitary confinement until death” has been recommended!  Can any sane person think of such a barbaric punishment for this crime?

And then suddenly, coming down from that extreme, it is also added:  “God might open some way for them”!!!  “For example, if they are not married, they should be married with each other” (G.A.Pervaiz) . For God’s sake, WHY WAS THE LIGHTER PUNISHMENT NOT PRESCRIBED IN THE FIRST INSTANCE?  First of all, you have immediately condemned the women to an ultimate death in solitary confinement; how would you, as a subsequent step, impose the softer sentence of “Sabeel” upon her.  And which Momin male would come forward to marry a woman on death row, who is a sinner of ZINA or INVITATION TO ZINA?  Would this society let them live honorably after such a marriage?  Is there any substance of sanity in these self-styled laws?  The Readers can easily come to their own conclusions!

This issue, in fact, was very simple and our great Creator had resolved it in His classical style as follows :-

Verse 4:15:

آیت 4/15: وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِن نِّسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْ‌بَعَةً مِّنكُمْ ۖ فَإِن شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىٰ يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّـهُ لَهُنَّ سَبِيلًا ﴿١٥﴾ وَاللَّذَانِ يَأْتِيَانِهَا مِنكُمْ فَآذُوهُمَا ۖ فَإِن تَابَا وَأَصْلَحَا فَأَعْرِ‌ضُوا عَنْهُمَا ۗ إِنَّ اللَّـهَ كَانَ تَوَّابًا رَّ‌حِيمًا۔

4:15-16  “Those of your women who are seen transgressing the limits of modesty (يَأْتِينَ الْفَاحِشَةَ), arrange to produce four witnesses against them.  If they attest to their crime, hand them over to the relevant governmental institutions (فِي الْبُيُوتِ) so that this degrading life of captivity (الْمَوْتُ) may strengthen their character by removing their weaknesses (يَتَوَفَّاهُنَّ), or the divine Government may create for them a way out from this impasse (لَهُنَّ سَبِيلًا).  Then if you find two of your males committing transgression from the moral limits, sentence them too to some kind of punishment.  If they repent and improve their conduct, let them go.  Indeed Allah or Divine Government always reverts to its people with mercy.”

Important words defined from authentic lexicons

Bayit: (Buyoot): Household, Nobility, Respected house/institution/Centre; deliberations; a place to pass the night, overnight deliberations, etc. Bayitul Maal = the department which has authority on finances.

Miim-Waw-Ta = To die, to pass away from the earthly life, to be destitute or deprived of life, deprived of sensation, deprived of the intellectual faculty, to be still/quiet/motionless, to be calm/still, to sleep, lifeless, to be assuaged, dried up by the earth, to cease, wear out/be worn out, to be poor/reduced to poverty, abject/base/despicable/vile, disobedient or rebellious, lowly/humble/submissive, to be soft/loose/flabby/relaxed, lack spirit or life.

Waw-Fa-Ya = to reach the end, keep ones promise, fulfil ones engagement, pay a debt, perform a promise. tawaffa - to die. wafaat - death. To pay in full, to fulfill. To remove weakness, infirmity and want. To recover, recoup.

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Aurangzaib Yousufzai – September 2017

 Thematic Quranic Translation Series Installment 22

(In English Language)

 The Wanderings of Prophet Moses,

Encounter with “Khizr”a.s.

and the Legendary Zil Qarnain

 Chapter al-Kahaf (18): Verses 60-99

An Academic and Rational Re-translation

PRELUDE

The series of Thematic Translations from the Quran continues.  This latest translation work is carried out on the criteria of Rationalism based modern sciences and the highest level of conscious evolution hitherto achieved by man.  An impartial and sincere effort is made to purify the illogical elements of superstition, mystery and myth incorporated into all existing Quranic exegeses and the entire translation work performed under its blind pursuit and forthright influence.  The conspiracy to radically alter the divine Islamic doctrine through fake exegeses was hatched by the monarchic Arab despotic rule starting from Banu Umayyad dynasty of Damascus which paints an insulting and ludicrous picture of the Divine Guidance revealed by the Quran.  Hence, the prime target fixed for this work embodies a real concordance with that universal message of Quranic Guidance, which heralds the building of a noble human character on universally accepted moral values and ideals, and the building of an exemplary peaceful human society thereupon.  As the planned and well organized conspiracy of literal and commonplace translations has radically distorted the face of the Quran’s classical literary narrative, the Muslim scholars are obliged to adopt an apologetic stance when presenting it to the modern highly educated world out there.  Often they have to resort to offering irrational kind of lame justifications.  Therefore, the older prevalent style of translations which is sub-standard, un-academic and non-representative in its nature is unequivocally condemned.

In this thesis, three important Themes have been probed and the results thereof brought to light, one after the other.  The available translations and exegeses of these Themes do not conform to the ground realities, and, therefore, stand categorized as unintelligible or incomprehensible parts of the Quran.  Those Themes are listed as follows :-

First:  The Episode of one of Moses’ travels;

Second:  Meeting a Divinely Blessed One during the same travel, named as Prophet Khizar in Islamic tradition. This character is supposed to remain alive for ever and be visible only to a few selected ones; and Moses acquiring lessons of wisdom from him through some events taking place in his company;

Third:  A mythical historical figure called “Zil Qarnain” in Quran, named as “Two horned one” in Christian literature, and some events from one of his travels, together with a mention of legendary Gog Magog.

Supernatural Narrative in Generally Available Translations

Available traditional exegeses and translations invariably narrate an aimless and non-sensical episode of Moses’ travel and encounters.  An un-named youth accompanies him; the mention of meeting together of two rivers or oceans at some unknown place; they speak of some “fish” (Hoot) that was left behind during the travel; assuming that it was Lucifer who caused them to forget all about the “fish”; Moses asking his companion for “breakfast”; the “fish” jumping back into water, as if it regained life; Moses exclaiming that he wanted it to be so(??); later on a Blessed One allowing them to accompany him; the Blessed One assumed to be a mythical character named as Khizar pbuh, the invisible and ever-living Messenger of God; then some extraordinary acts carried out by the Blessed One; Moses’ protest against his actions, and the Blessed One warning them of banning from his company; finally both deciding to part with each other and then Khizar giving explanation in justification of his acts; thereafter starting of another Theme with the character of Zil Qarnain and some of his deeds; his travel to the farthest end of globe where “Sunset takes place”; again to the other end where the “Sun rises from”; the mention of a mufsid (corrupt) community called Gog and Magog, and its suppression by Zil Qarnain; the stupid details about installation of a wall, with molten metal, between two mountains to stop the incursions of Gog and Magog.

The Christian Sources and Historical Background

Analogous to the episode of Ashaab-e-Kahaf (The Seven Sleepers), which depicts a miraculous tale of some sleepers of a Cave, as imported from the Christian literature (http://ebooks.rahnuma.org/cgi-bin/shbkpage.pl?bkid=1431171397), the episode of Zil Qarnain too has its sources in Christian religious literature.  The reference in the Bibles of Gog and Magog also relates with the tale of Zil Qarnain.  From the same sources, in the historical perspective of Zil Qarnain, several Christian traditional tales were commonly told, with minor variations, during the Islamic movement of Mohammad pbuh.  Just like the investigations made by Christians and Jews of Mohammad’s knowledge about The Seven Sleepers, they wanted to judge his knowledge about the widespread tales of Zil Qarnain too in the same way, and used to question him about it.  Therefore, God deemed it fit to apprise His Messenger with some main points of the reality of this tale which were then presented to the probing people of the Book to their satisfaction.  However, when the conspiracy of writing exegeses was launched in the early Umayyad period, instead of trying a rational translation, the hired Muslim interpreters and historians, under influence of Christian tales, deemed it fit to ascribe the character of Zil Qarnain to that of the Greek conqueror Alexander the Great.  Here they faced a major impediment in their way.  Alexander the Great was not a monotheist ruler while the Quranic verdict declared Zil Qarnain as a righteous, monogamous reformer of his time.  In view of this anomaly some other Muslim exegetists improvised to ascribe this title to the Ancient Iranian Emperor Cyrus the Great.  It is Cyrus whose kindness had liberated the Diaspora Jews from the slavery of Nebuchadnezzar II of Babylon, and had facilitated their return from Iraq (Babel) to Jerusalem.  Anyways, the episode in the Quran does not signify any other than the character of a highly resourceful and monogamous king whose name, according to prevalent tradition, the Quran too has mentioned as Zil Qarnain. Generally, in the old Christian literature, Zil Qarnain is depicted as “The Two Horned One”, due to a crown he wore bearing two horns upon it.  This is also to be borne in mind that the young man accompanying Moses in his journey is named as Joshua (Yusha’ bin Noon) in the Christian literature.  It is that known character who is said to be the first deputy of Prophet Moses and was installed as Israelite leader and Commander of Armed forces after the death of Prophet Moses.

Attempts at Metaphoric Translations

As for traditional translations, we do not feel the need to bring those under discussion at all because those have miserably failed to bring up the true message of the Quran till the present times.  On the other hand, the Quran is a classic full of such symbolic and suggestive pieces of most vivid writing, which in its brevity elucidate a treasure of divine wisdom and its in-depth and meaningful expression.  The old traditional, literal style translations exhibit a game of mal-intention, lack of vision and ill logic and, resultantly, do not possess the least capacity of benefitting from the priceless treasure of Quranic wisdom.

Some light here is needed to be thrown upon the efforts of some modern translators.  These learned translators have tried their best to introduce the metaphoric or idiomatic meanings of these verses after acknowledging the futility and incomprehensibility of traditional translations.  A senior scholar, who died recently in Lahore, and his school of thought, has construed the tale of Moses’ travels as signifying those of the “entire community of Moses’ followers”.  Under this conjecture they have defined his travel as the “travel in time of the Jewish civilization” which gradually reached the time of the emergence of Christian civilization.  The word Fish (Hoot) was also tried to be defined in allegoric terms.  The encounter with the “blessed elderly one” was construed largely as meeting or intermingling of the Mosaic (Jewish) civilization with the Christian civilization; and also, alternatively, coming finally into contact with Mohammad pbuh.  It meant that, with reference to this text of Chapter Kahaf, it was assumed that upon reaching the era of Mohammad pbuh, both the older religious groups viz., Jewish and Christian civilizations, were seen amalgamating into or inter-mingling with Islamic civilization.  As per this kind of symbolic or metaphoric interpretations by the said learned scholar of the Quran, his follower group of Lahore tried to define the word “Zil Qarnain” as the character who inspired two eras, two periods of time and two civilizations, suggesting it to be the person of Mohammad pbuh.

Those inventing this kind of conjecture failed to realize that if two abstract personalities of Khizar and Zil Qarnain had actually signified holy Jesus Christ and holy Mohammad pbuh, or the person of holy Mohammad alone, how could Mohammad pbuh remain ignorant of these historical episodes that he was directly related with?  How can we justify him being briefed about these stories for the very first time by God Himself?  How come he, being Zil Qarnain himself, was needed to be briefed about himself as a third person, to prepare him to answer questions arising from his contemporaries?  Where is the element of rationality in briefing a person about his own past history, or a supposedly past life, so that he could answer relevant questions?  No translator/interpreter ever realized as to why the Quran didn’t order Mohammad pbuh to inform the probing characters that “I am the one who was the Zil Qarnain you are asking about”, and it is me who is mentioned in the old Scriptures? - - - Obviously, it was not the factual state of affairs, and this school of thought had only used a farfetched conjecture.

There was no logic in misconstruing the travels of Moses, meant to achieve valuable learning and grooming experiences of life, as “Jewish civilization’s travel in time”.  It is a fact established by the Quran that Moses virtually passed himself through trials leading to intellectual enlightenment and conscious evolution, and led a life full of momentous adventures and remarkable deeds. The Quran’s following attestation addressed directly to Moses should amply substantiate these facts :-

(20:40) وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا ۚفَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَا مُوسَىٰ ﴿٤٠﴾

“And you humbled and humiliated an arrogant person, thereafter We delivered you from the resultant affliction; and We tested you with various trials. Then you stayed for a number of years among the people of Midian; and only after that you finally came up to the required valuation, O Moses.”

In the light of the above Quranic authority, the writer can draw only one conclusion – that our learned translators failed to concentrate upon the overall perspective of the Quranic narrative, hence, fell short of conceiving a fully representative picture of the Quran’s message.  Then this academic weakness on their part made them resort to extremely far-fetched figurative definitions of words.  They failed to notice in their research work the existence of Quranic proofs and facts going against their standpoint.  It goes without saying that a metaphoric or figurative translation too needs to be closely linked with the words and overall message of the Quran.

Another figurative explanation mis-conceives the pre-prophetic travel of Moses as an education in spirituality or mystical aspects, where, in time of need, he is made to meet Khizar (“the Blessed One”), a spiritual guide or guru.  Thereafter all the events that take place are supposed to be different stages of his spiritual training and are fabricated to meet that pre-conception.  The hole made in the boat is figured as a penetration of the guru’s greatness in the heart of his pupil; the tyrant ruler who forfeits the boats is figured as Lucifer who acts as a hinderer in the journey of spiritualism; the collapsing wall, which is stabilized by giving a support, conceals underneath a treasure of “spiritual awareness”; two orphan kids symbolize Shari’ah and Methodism of Spirituality.  My Readers can easily surmise that this too is a substantially meaningless flight of thought, reflective of mystical disposition.

The major discrepancy in all these modern denotations is the fact that this can be called nothing else than these translators’ personal concepts.  It is evident from their insertions which are noticed as quite apart from the actual text of translation and which form part of unilateral additions or interpolations in the text of the Quran coming out of translators’ personal imagination.  These explanations hold no relevance with the Quranic wording.  The interpolators have not been able to present a valid attestation of their personal concepts as per the Quranic narration, or according to some pure, classical, literary meanings of Quranic words.  These personal concepts are neither rational, nor enjoy any degree of authenticity, but have been penned down and added on personal desire to do so, without applying any valid authority from Quran itself.

The Present Undertaking for a Latest Rational Translation

NOW, let us embark upon our venture of presenting a research based, academic and rational translation in keeping with the Quran’s classic literary style of presenting this Episode.  In this attempt, sticking firmly with the words of the Quran, and taking full cognizance of its sole authority, efforts are made to discover those reasonable definitions of relative words which can bring forth a clear and bright insight of the divine text; which can fit in perfectly with the context and prove full coherence with the overall message or doctrine of the Quran.  No provision is made here for expressing the least bit of personal concepts or convictions.  Like the previous work in this series emphasizes, the tendency of interpolating personal concepts found prevalent in the available work but strictly prohibited under divine injunctions, has been discouraged, rather condemned altogether (Kindly refer in this respect to a revolutionary article from this writer entitled “تحقیقِ تفاسیر قرآنی ۔ تفسیر نویسی ایک فن یا حدود فراموشی کا جرم" – Here is the link on internet : http://ebooks.rahnuma.org/cgi-bin/shbkpage.pl?bkid=1431171384 .)

This episode of Quranic translations is though a fresh and progressive effort for discovering a part of the Quran in its true and pure light, yet it is not regarded as “the last word” or “the final verdict”, etc. etc.  On the contrary, those busy in deeper academic research into exploring the essence of the Quran are generally invited to convey their valuable comments to the writer.  Any mistakes when found, may be corrected with authentic references.  This writer assumes full responsibility for errors and omissions.  It is recommended to prepare and present a comparatively better and more representative translation of the Quranic Theme under discussion.  This is the only practical and constructive working attitude as opposed to hollow criticism and meaningless questions and/or objections.  This writer will always be indebted for any sincere academic guidance.

A short background

It must be borne in mind here that the tale of “Zil Qarnain” (the Two Horned One) has its own individual distinction.  No relation whatsoever of this tale is witnessed with the travel of Moses described just before it.  Still it is clear that in the context of the Quran’s overall message, both tales, and events, have the same context.  The episode of Zil Qarnain in its particular situation in the Quran is known to verify and acknowledge some facts of that well known gossip which was commonly spread among people, and in respect of which Mohammad pbuh was queried to test his knowledge.  Otherwise, both of these events are quite separate from each other.  Anyways, the moral of both stories is identical, namely “striving in the path of God and its virtuous outcome”.  Nevertheless, we don’t see a justification of mixing up the two and offering combined explanations for both by our modern rational translators.  It is hoped that this latest effort would go a long way to clear up the existing mess.

The Chapter Al-Kahaf talks in general of glad tidings of reward for those virtuous ones who strive to achieve divine goals and of forewarning those deniers of truth and characterless ones who transgress the limits set by God.  The earlier episode of Ashaab-e-Kahaf included in this Chapter also stipulated an older stage of clash between good and evil in which the last victory was awarded to those who raised the slogan of Allah’s message or doctrine/guidance.  In the same connection, here too is elucidated an episode of some of the divinely deputed virtuous men and their adventure against vicious powerful ones for the sake of emancipation of the masses; where some light is also thrown upon an old historical figure named Zil Qarnain.  Proclamation is made about the destruction of criminal communities and about eradication of evil, punishment to arrogant and devious segments of society, etc.  In the same context, a venture related to Moses is also described, which is narrated as under :-

Verses 18:59-61:

و تلک القریٰ اھلکناھم لما ظلموا و جعلنا لمھلکھم موعدا (59) و اذ قال موسیٰ لفتاہ لا ابرح حتیٰ ابلغ مجمع البحرین او امضی حقبا (60) فلمّا بلغا مجمع بینھما نسیا حوتھما فاتّخذ سبیلہ فی البحرِ سَرَبا (61)

18:59-61  “These were the communities which Our laws subjected to obscurity and oblivion (اھلکناھم) when they violated the values of Justice and fair play (ظلموا), and a time was appointed for their downfall (لمھلکھم) as per the laws. And recall in the same connection when Moses had said to his young companion “I will not draw back from my mission (لا ابرح) until I reach the point (حتیٰ ابلغ) of bringing unity (مجمع) against the disparity between the two confronting fronts (البحرین) in the community, or keep moving ahead (امضی) with full vigilance to accomplish this task facing all obstacles (حقبا). After all, when as a result of these efforts, both groups reached (بلغا) the state of unity between them (مجمع بینھما), the reality came up that both of them had totally abandoned their appointed destination ( or had forgotten all about the guidance or teachings imparted to them) (نسیا حوتھما). But then (as a result of struggle by Moses), the same guidance made its way (فاتّخذ سبیلہ) quickly (سَرَبا) in the situation of split and confrontation (فی البحرِ).”

Verses 18:62-64:

فلَمّا جاوزا قالَ لفتاہ آتنا غداءنا لقد لقینا من سفرِنا ھذا نصبا (62) قالَ ارایتَ اذ اوینا الی الصخرۃِ فانّی نسیتُ الحوتَ و ما انسانیہُ الّا الشیطانُ ان اذکُرہُ ۔ و اتّخذَ سبیلہ فی البحرِ عجبا (63) قال ذٰلک ما کنّا نبغِ ۔ فارتدّا علیٰ آثارھِما قَصَصا (64)

18:62-64  “When Moses and his companion passed that stage (جاوزا), Moses asked his young companion: “Bring before us now our next (or future) course of action (غداءنا) as we have now fully envisioned (لقینا) our target (نصبا) with reference to this journey of ours (من سفرِنا )”. He replied: “have you noticed when, for the accomplishment of our mission, we had resorted to a harsh and persistent attitude (اوینا الی الصخرۃِ), I had also temporarily neglected the target/destination of divine teachings (نسیتُ الحوتَ); and who could have caused forgetfulness of Divine teachings except the sentiments of rebellion and aggression (الّا الشیطانُ). Still the divine teachings made their way (و اتّخذَ سبیلہ) in the middle of crisis (فی البحرِ) in a surprising way.” Moses said: “That is what we exactly wanted to take place”. So, they went back to their former course.”

Verses 18:65-70:

فوجدا عبدا من عبادنا آتیناہ رحمۃ من عندنا و علّمناہ من لّدنّا علما (65) قالَ لہُ موسیٰ ھل اتّبعک علٰ ان تعلمنِ مما علّمتَ رشدا (66) قالَ انّکَ لَن تستطیع معی صبرا (67) و کیف تصبرُ علیٰ ما لم تحط بہ خبرا (68) قالَ ستجدُنی ان شاء اللٰہ صابرا و لا اعصی لَکَ امرا (69) قال فانِ اتّبعتنی فلا تسالنی عن شیء حتّی اُحدث لکَ منہُ ذکرا (70)

18:65-70  “It so happened that they came across a subject of ours whom we had blessed with abundance of resources from our end and had ourselves endowed with knowledge. Upon meeting him Moses requested him : “Can we keep company with you so that we may learn from your guidance”. He said: “You may not have the capacity to bear with me patiently; and how you can keep patience about events whose perspective may be beyond your comprehension”. Moses said: "God willing, you will find me patient, and I will not disobey you in anything." He said, "Well then, if you would follow me, do not ask me about anything till I speak of it to you."

Verses 18:71-76:

فانطلقا حتیٰ اذا رکبا فی السفینۃِ خرقھا ۔ قالِ اخرقتھا لتغرِقَ اھلھا لقد جئتَ شیئا اِمرا (71)۔ قالَ الَم اَقُل انک لن تستطیعَ معِیَ صبرا (72) ۔ قال لا تؤاخذنی بما نسیتُ و لا تُرھقنی من امرِی عسرا (73)۔ فانطلقا حتّٰی اذا لقیا غلاما فقتلہُ قال اقتلتَ نفسا زکیۃ بغیر نفس لقد جئتَ شیئا نکرا (74)۔ قالٰ الم اقُل لکَ انکَ لن تستطیع معی صبرا (75)۔ قالَ ان سالتُک عن شَیء بعدھا فلا صاحبنی۔ قد بلغت من لّدُنّی عذرا (76)۔

18:71-76  “So they set out, but, when they entered (رکبا) into a human settlement (فی السفینۃِ) and he annoyed, confounded and perplexed them so much as to render them unable to move (خرقھا). Moses exclaimed, "Have you rendered this community useless (اخرقتھا) so its residents become economically drowned (لتغرِقَ اھلھا)? You have indeed done a dreadful thing!" He replied, "Did I not tell you that you would never be able to bear with me patiently?" He said, "Do not take me to task for what I have forgotten, and do not be hard on me on account of what I have done!" So they travelled on. Then they met a young boy and the man humiliated and reduced him to a lowly position (فقتلہُ). Moses said, "You have humiliated an innocent person without his having done a wrong to anyone? Indeed, you have done a terrible thing!" The man said, "Did I not tell you that you would not be able to have any patience with me?" Moses replied, "If I ever ask you about anything after this, do not let me accompany you. I will have given you sufficient excuse."

Verses 18:77-82:

فانطلقا حتّیٰ اذا اتیا اھل قریۃ استطعما اھلھا فابوا ان یضیفوھما فوجدا فیھا جدارا یرید ان ینقضّ فاقامہ۔ قال لو شئت لاتّخذتَ علیہ اجرا (77)۔ قال ھذا فراقُ بینی و بینک۔ سانبّئکَ بتاویلِ ما لم تستطع علیہ صبرا (78)۔ امّا السفینۃُ فکانت لمساکین یعملونٰ فی البحر، فاردتُّ ان اعیبھا و کان وراءھم ملک یا خذ کلّ سفینۃ غصبا (79) و اما الغلامُ فکان ابواہ مؤمنین فخشینا ان یرھقھما طغیانا و کفرا (80)۔ فاردنا ان یبد لھما ربّھما خیرا منہ زکاۃ و اقرب رحما(81) و اما الجدارُ فکانَ لغلامینِ یتیمینِ فی المدینۃِ و کانَ تحتہ کنز لّھما و کان ابوھما صالحا فارادَ ربّکَ ان یبلغا اشدّ ھما و یستخرجا کنزھما رحمۃ من ربکَ۔ و ما فعلتہ عن امری۔ ذٰلکَ تاویلُ ما لم تسطع علیہِ صبرا (82) ۔

18:77-82  “So they went on until they came to a community. They together decided to educate the residents (استطعما اھلھا) but faced confrontation in their response (فابوا ان یضیفوھما). Later on they found a group of people with moral solidarity (جدارا) whose strength was going to diminish (یرید ان ینقضّ). Hence, the blessed one provided them stability (فاقامہ) with his teachings. Moses said, "Had you wished, you could have demanded a remuneration for your labours." He answered, "This is where you and I must part company. But first I will tell you the meaning of the things you could not bear with patiently. "As for the first town we came across, it was a settlement of poor people who toiled on their piece of land. I managed to turn that land temporarily unproductive as they were the target of a ruler who used to usurp the cultivated lands and human settlements (کلّ سفینۃ). As for the spoiled youth, his parents were believers and we feared that he would create trouble for them by rebellion and denial of truth. We wanted their Lord to bring about a radical change in their offspring’s character to make them purer and more compassionate. As for the group of righteous ones in that community, they were actually safeguarding the interests of two young orphans in the town and a treasure of knowledge and wisdom was in their custody for them as their father had been a righteous reformer. So your Lord wanted them to come of age and open up and made public that treasure of knowledge and wisdom as it contained means and sources of sustenance and evolution from their Lord. I did not do [it] of my own accord. That is the explanation of the things about which you were not able to restrain yourself."

Verses 18:83-88:

و یسالونک عن ذی القرنین۔ قُل ساتلو علیکم منہ ذکرا (83)انا مکّنّا لہ فی الارضِ و آتیناہ من کل شیء سببا (84)۔ فاتبع سببا (85)۔ حتّیٰ اذا بلغ مغرب الشمس وجدھا تغربُ فی عین حمئۃ و وجدَ عندھا قوما۔ قلنا یا ذا القرنین اما ان تعذبَ و اما ان تتّخذ فیھم حسنا (86)۔ قالَ اما من ظلم فسوف نعذّبہ ثمّ یردّ الیٰ ربہ فیُعذبہ عذابا نکرا (87)۔ و اما من آمنَ و عملَ صالحا فلہ جزاء الحسنیٰ۔ و سنقولُ لہ من امرنا یسرا (88)۔

18:83-88  “They will ask you about Dhi'l-Qarnayn. Say, "I will give you an account of him." We established him in the land, and endowed him with abundance of resources. He kept undertaking adventures to achieve his targets until, he reached a community whose Sun of glory and prosperity was setting into an abyss of darkness. We authorized him to either punish them for their misdeeds, or else treat them with gentleness. Upon which he said, "We shall certainly punish those of them whose misdeeds had caused a decline in their status; then they shall be brought back to their Lord who will punish them with a grievous punishment; but whoever among them believed in the authority of God and set out to do reformative work, shall have a beautiful reward and We shall facilitate his efforts by Our command."

Verses 18:89-95:

ثمّ اتبع سببا (89)۔ حتیٰ اذا بلغ مطلع الشمسِ وجدھا تطلُعُ علیٰ قوم لم نجعل لھم من دونھا سترا (90) کذلک و قد احطنا بما لدیہ خبرا (91) ثم اتبع سببا (92)۔ حتیٰ اذا بلغ بین السّدّین وجد من دونھما قوما لا یکادون یفقھون قولا (93)۔ قالوا یا ذا القرنینِ ان یاجوجَ و ماجوجَ مفسدونَ فی الارضِ فھل نجعلُ لک خرجا علٰ ان تجعل بیننا و بینھم سدا (94)۔ قال ما مکّنّی فیہ ربی خیر فاعینونی بقوّۃ اجعل بینکم و بینھم ردما (95)۔

18:89-95  “Then he followed yet another trail until he came upon a people where the sun of glory was rising (مطلع الشمسِ). However, we had not yet provided them with enough safeguards and intelligence (سترا) to sustain it. And so it happened they they were provided by him with sufficient guidance. All the constructive and reformative deeds that he continued to carry out we kept monitoring him and he followed his trail of achievements, until he reached right in between two forces facing each other (بین السّدّین). He found there a people devoid of the faculty of strategic deliberation (لا یکادون یفقھون). They implored him : “O Zal Qarnayin, indeed we are confronted with Yajooj and Majooj, the ones causing unrest and violence in our State; so if you can save us by getting rid of them, we are ready to pay you a compensation there for”. He said: “Whatever resources are granted to me by my Lord, are sufficient for this purpose; so if you are willing to assist me with your manpower, I would install a block between you and them.”

Verses 18:96-97:

آتونی زُبرَ الحدید۔ حتیٰ اذا ساویٰ بین الصدفینِ قال انفخو۔ حتیٰ اذا جعلہ نارا قال آتونی افرغ علیہ قطرا (96)۔ فما اسطاعوا ان یظھروہ و ما استطاعو لہ نقبا (97)۔

18:96-97  “He ordered to bring him the Scripture bearing divine laws (زُبرَ الحدید ).Then through its teaching he made them excel in power and discipline so much that both confronting parties (الصدفینِ) became equal in their strength (ساویٰ) Then, he asked them to infuse themselves with a sense of success and inspiration (انفخو); so much so that he converted the community into a symbol of burning fire (جعلہ نارا). Then he asked to bring them before him so that he may instruct them not to become (علیہ افرغ) weak again by destroying their unity (قطرا). And then, the gang of violent corrupters was rendered unable (ما استطاعو) to confront, dominate or capture (نقبا) them.”

Verses 18:99-100:

قال ھذا رحمۃ من ربی۔ فاذا جاء وعدُ ربی جعلہ دکّاء ۔ و کان وعد ربی حقّا۔ و ترکنا بعضھم یومئذ یموجُ فی بعض و نفخ فی الصورِ فجمعناھم جمعا (99)۔ و عرضنا جھنم یومئذ للکافرین عرضا (100)

18:99-100  “and he said, "This is a mercy from my Lord. But whenever the time appointed by my Lord comes to pass, He will level it all to dust. My Lord's promise is ever true!" On that Day, We would have let humans surge against each other in terror and then the Trumpet of the last proclamation would have been blown and We would have gathered them all together. On that Day the life of Hell would have been laid bare before those who were the deniers of truth.”

Important words (in parenthesis) defined from 10 authentic Arabic lexicons

(لما ظلموا): Zulm: Zulimu: Zalama - To do wrong or evil, treat unjustly, ill-treat, oppress, harm, suppress, tyrannize, misuse, act wrongfully, deprive anyone of a right, misplace, injure, be oppressive, be guilty of injustice, act wickedly, be wanting in or fail.

(اھلکناھم): halaka: to die, perish, wasted, be lost, destroyed, spoiled.

(ابرح): Abraha: b r H: go away, depart, withdraw, to give up or leave/cease/quit, angry, annoy/distress/difficulty/adversity, hurt/fatigue.

(ابلغ): b l gh: Reaching, attaining, arriving, coming to the utmost point to which one directs one's course or one who seeks, pursues, desires, intends or tries to reach. Or the reaching, attaining or coming to a point.
An event/time that is premeditated, intended, determined or appointed.
Having an effect. Bringing, conveying or delivering communications, announcements, news or tidings. Exceeding usual, proper, ordinary just bounds/degrees, acting egregiously, immoderately or extravagantly. Striving, laboring, exerting power/efforts.

(البحرین ): al-Bahrain: B H R: Slit, cut, divide lengthwise, split, enlarge or make wide
A vast expanse of water (Ocean, sea, huge river). A fleet swift horse called because of its speed like the rolling of the waves in the sea. A generous man who is ample in his generosity.
Wide tract of land, land belonging to or inhabited by people. Any town, village or city that has a running river or a body of water. Low or depressed land. A large meadow or garden. A place where water stagnates.

(مجمع): Majma’: jama’: To collect or gather, bring together, to contract, assemble or congregate, unite or connect or form a connection, bring into a state of union, reconcile or conciliate, put on a thing [such as clothing article], to compose/arrange/settle, to pray in congregation, determine/resolve/decide upon a thing, agree or unite in opinion, prepare or make a thing ready, dry up a thing, conspire or league with another, coexist with one, to be compact/compressed/contracted, exert one's energy, to compromise or comprehend or contain, enter or go into, to meet or be in company with another.

(حقبا): Haqaban: hqb: To be suppressed; rainless year, unproductive. Suffer suppression of urine, have difficulty in staling, suffer suppression of milk (she camel), to be delayed or withheld, to be perverted/marred/disordered/impeded, to gird a camel, bound a thing (anything) behind a camel's saddle, bear or take a burden upon oneself.

(امضی): Amdha: madhaa: To advance or proceed, pass/pass away, go or go away, press onward, execute/perform/accomplish a thing, to be sharp, to cut or penetrate, excel or surpass in doing a thing.

(حوتھما): Hoota-huma: H W T: HAT: to take a thing entirely to oneself and debar others from it, to comprehend or know a thing altogether or in all its modes or circumstances, to know a thing extrinsically and intrinsically, attain the utmost particular of a thing, have a comprehensive and complete knowledge of a thing, to pursue a course or thing by prudence or precaution or good judgement, to use precaution, take the sure course, to seek the most successful means, take the surest method.

(سَرَبا"): Saraban: SRB: to go freely, flow, run, go manifestly, go about freely. sarab - plain of sand, substance, mound of loose sand, optical illusion, mirage, nothing.

(جاوزا): Jawazaa: Tajawaz: To pass in or pass along a place, leave it (a place) behind, pass through a place, traverse or cross, pass beyond a place, exceed or transgress the proper bound/limit/measure, excessive/extravagant/immoderate, allowable (pass as right or sound or valid or lawful), effect a judgement or opinion, give, clear away, relax or remit, overlook.

(غداءنا) : Ghada’a-na: Ghadan: A far away time, a coming time, Hereafter, tomorrow’s or future’s program, future course of action; agenda; tomorrow, food, breakfast.

(اوینا الی الصخرۃِ): Awayina ilaa as-Sakhra: S KH R: to be rocky (place). sakhr – rock, harsh and severe attitude, hill, valley, stone, to be steadfast. To be very stiff.

(الشیطانُ) : Ash-Shayitan: Sh t n: devil, one excessively proud/corrupt, unbelieving/rebellious/insolent/audacious/obstinate/perverse, rope, deep curved well, it burned, became burnt, serpent, any blameable faculty or power of a man.

(رحمۃ): Rahmatun: RHM: Rahima - He favored, benefited, pardoned, or forgave him. To love, have tenderness, mercy, pity, forgiveness, have all that is required for exercising beneficence.
Tarhamu - He had mercy, pity, or compassion on him; he pitied or compassionated him much.
Arham - Wombs (singular) womb, i.e. place of origin. The receptacle of the young in the belly.
Ruhmun - Relationship, i.e. nearness of kin, connection by birth; relationship connecting with an ancestor. A connection or tie of relationship.

(من لّدنّا علما ): Min ladunna Ilman: Direct knowledge from God; education resrved for divine Messengers.

(السفینۃِ ): As-Safeena: s f n : to sculpture, cut, hew, pare. safina'tun - boat, ship, bark. A well formulated, civilized, progressive human community.

(رکبا): Rakaban: r k b: to ride, embark, mount, be carried, go on board of a ship, voyage on (the sea), walk on (a road), commit (a fault). rakbun - caravan. rukban (pl. of rakib) - one who rides, mounted. rikab - camels. rakub - use of a beast for riding. mutarakibun - laying in heaps, ridden on one another, close growing, cluster over clustered, layer upon layer. tarkabunna - to pass on, rise, ascend.

(اخرقتھا): Akhraqta-ha: kh r q: To pierce/bore/perforate, make a hole in something, to rend/slit/tear, feign or forge, be confounded or perplexed [so as to be unable to move], be ignorant of a thing, pass through/over/across, traverse, rough/ungentle/awkward/unskilled, unsound or deficient in intellect or understanding, to be liberal/bountiful/generous, be of generous disposition/largely beneficent, be denied gain of good or prosperity.

(لتغرِقَ): li-Taghraq: gh r q: sank, drowned, went downwards and disappeared, became without need, drew the bow to the full, outstripped, engrossed, a man overwhelmed by trials, single draught, ornamented, obligatory, suddenly/violently, to come near to anyone. (غلاما ): Ghulaman: Gh l m: excited with lust, stirred up, tumultuous, period from birth to the seventeenth year, youth, young man, boy.

(فقتلہُ ): Fa-Qatala-hu: Q t l : to kill, put to death, be accused, humiliate, degrade, insult, slay/murder/kill/slaughter, attempt to kill, render person like to one killed, to wage war/combat/battle, to master, contend/fight, deadly, knew a thing thoroughly/well, become acquainted with it.

(استطعما): Istat’ama: T’ama: ط ع م: inoculation, ability to foresee, ability to make decisions, ate/taste/swallowed, to flavour/savour, appetite/desire, to feed/supply, way of eating, food/meal, cultivate, ripened fruit, an approvable quality in a man (e.g. intelligence/prudence/discretion), good state/condition in respect of food, one who feeds much, place of eating.

(جدارا): Jidaran: j d r: To enclose, build a wall of enclosure, come forth or breakout, to become suitable or fit or competent or worthy, raise a thing high, construct a thing firmly or strongly and raise it high, renew or redo a thing after it had gone or become obliterated.

(اعیبھا)U’eebu-ha: ع ی ب: bad, damaged, defective/faulty/unsound/unserviceable, have a blemish.

(مغرب الشمس): Maghrib-ush-Shams: Gh R B: Decline of progress, prosperity, etc.

(حمئۃ): Hami’atan: Darkness, dark mud, to become angry, evil eye, curse, etc.(عین):: ‘ayinun: ‘ayin: to hurt in the eye, smite anyone with the evil eye, flow tears, become a spy. Aayan - to view, face. 'Ainun - eye, look, hole, but of a tree, spy, middle letter of a trilateral word, spring of water, chief, personage of a place. A'yan (pl. 'Inun): lovely, wide-eyed, lovely black eyed. Ma'iinun - water, spring.

(مطلع الشمسِ): Matli’ush’Shams: Glory, prosperity, progress (metaphor).

(سترا ): Sataran: s t r: to cover/veil/conceal, veil/covering/curtain/screen, modesty, covered one, hide oneself.

(زبر الحدید): حدید؛ حدود؛ : Zabr al-Hadeed: Hadeed: hdd; To define a limit, determine (a thing), punish (a culprit), prevent, thrust back, throw back, sharpen. To hinder/impede/restrain, to debar or withhold or forbid/prohibit, to interdict, repel/turn away/avert, inflict castigation or punishment, distinguish or separate one thing from another by a mark or note, edge or sharpen a knife, look sharply or intently or attentively at a person or thing, to be sharp [or effective] in respect of eloquence or intellect or understanding or anger.

(زبر): Zubur: z b r: case the well, wall internally, construction of one part above another, check/restrain/forbade, prevented/hindered/witheld, write well/skillfully/firmly, read/recite, become large/courageous/brave (man), came forth, stones, understanding/restraint/intellect, a thing written, psalms, Book of David, books of Moses/David/Muhammad together, piece of iron, anvil, upper part of the back, strong/bulky, black mud.

(الصدفینِ): As-Sadafain: sadaf - barrier, obstacle, obstruction, hindrance, restriction, prevention, interruption, limitation, prohibition, check, steep side of a mountain.

(ساوی): Saawa: sawwa (vb. 2) to proportion, fashion, perfect, level, equal, fill the space. sawa - midst.

( (نارا : Naaran: Naar: fire, flame, heat, war, light, shine, sparkle, irritate, vex or provoke war.

(افرغ علیہ): Afragh ‘alayi-hi: f r gh: to be empty, vacant, to finish a thing, cease from, be unoccupied, be free from (other things)

(قطرا) : Qatran: Q T R: to drop, drip (liquid). taqattara - to fall on the side. taqatara - to walk side by side. aqtar (pl. of qutrun) - sides, regions. qitran - molten copper, liquid pitch.

Here is now a running translation of all the above Verses in Urdu

اور یہ وہ انسانی بستیاں تھیں جنہیں عدل و انصاف کا خون کرنے کی بنا پر ہمارے قوانین نے زوال کا شکار کر دیا کیونکہ اِن قوانین کے مطابق ان کے زوال کا وقت مقرر و متعین ہو گیا تھا۔ پھر اسی ضمن میں یاد کرو وہ واقعہ جب موسیٰ نے اپنے نوجوان نائب سے یہ کہا تھا کہ میں اپنی جدوجہد سے ہرگز پیچھے نہیں ہٹوں گا جب تک کہ اُس مرحلے تک نہ پہنچ جاؤں کہ قوم کے دو دھڑوں میں واقع افتراق و تقسیم کو ایک جماعت یا وحدت کی شکل میں نہ لے آؤں۔ یا بصورتِ دیگر اس کام کی تکمیل کے لیے پوری توجہ کے ساتھ ، رکاوٹوں کا سامنا کرتے ہوئےآگے بڑھتا رہوں۔ پس آخرِ کار جب دونوں گروہ اپنے درمیان ایک اتحاد کے قیام کی منزل تک پہنچ گئے تو یہ حقیقت سامنے آئی کہ دراصل دونوں فریق اپنے نصب العین یا تعلیمات و ہدایات کو فراموش کر چکے تھے ۔ لیکن بعدازاں ،حضرت موسیٰ کی کوشش اور جدو جہد کے نتیجے میں،ان ہی تعلیمات نے افتراق و انتشار والے ان معاملات میں اپنا راستہ بنا کر بہ عجلت تمام اپنے قدم جما لیے۔

اس کے بعد جب موسیٰ اور ان کا نائب اِس مرحلے سے گذر گئے، تو موسیٰ نے ساتھی سے کہا کہ اب ہمارا آئندہ کا لائحہ عمل ہمارے سامنے لاؤ ۔کیونکہ ہم اب اپنے اس سفر کے حوالے سے اپنا نصب العین اچھی طرح سمجھ چکے ہیں ۔ ساتھی نے یاد دلایا کہ کیا آپ نے نوٹ نہیں کیا تھا کہ جب ہم نے اپنے اس مشن کی تکمیل کی خاطر سختی اور ثابت قدمی کے رویے کو اپنی ڈھال اور پناہ بنا لیا تھا تو اس وقت میں بھی وقتی طور پر اپنی خدائی تعلیمات کو بھول گیا تھا ۔ اور ان تعلیمات کو سوائے سرکشی اور جارحیت کے جذبات کے اور کون بھلا سکتا ہے، تاکہ وہ پیشِ نظر رکھے ہی نہ جا سکیں ۔ تاہم اُن الہامی تعلیمات نے تفریق و انتشار کےبحران میں حیران کن انداز میں قوم کے درمیان اپنے قدم جما لیے۔ اس پر موسیٰ نے کہا کہ یہ تو بعینہی وہی ہوا جو ہم چاہتے تھے، یا جو ہمارا مشن تھا ۔ بعد ازاں وہ دونوں اپنے سابقہ راستے کی جانب واپس لوٹے ۔

پھر ایسا ہوا کہ انہیں ہمارے بندوں میں سے ایک ایسا برگزیدہ بندہ مل گیا جسے ہمارے جانب سے وسائل و اسباب کی فراوانی عطا ہوئی تھی اور جسے ہم نے بذاتِ خود علم و فضل سے آراستہ فرمایا تھا۔ موسیٰ نے یہ امر جان کر اس بزرگ سے درخواست کی کہ کیا ہم اس سفر میں آپ کا اتباع کر سکتے ہیں تاکہ آپ کے حصول کردہ علم سے رشد و ہدایت پا سکیں۔ اس بزرگ نے موسٰی سے کہا کہ آپ اس کی استطاعت نہیں رکھتے کہ میرے اقدامات پر صبر و ضبط سے کام لے کر خاموش رہ سکیں۔ اور یوں بھی آپ ایسے امور میں کیسے خاموش رہ سکتے ہیں جن کی وجوہات و تاویلات آپ کے علم و فہم کے احاطے سے باہر ہوں! موسیٰ نے ان سے کہا کہ اگر اللہ کی مشیت ہوئی تو آپ مجھے صبر و استقامت والا پائیں گے، اور میں کسی بھی معاملے میں آپ کی سرتابی نہ کروں گا۔ ان بزرگ نے جواب دیا کہ اگر آپ میری پیروی کرنا ہی چاہتے ہیں تو میری شرط یہ ہے کہ آپ میرے کسی بھی اقدامات پر قبل از وقت استفسار نہ کریں، جب تک کہ میں اس بارے میں آپ کو خود ہی آگاہ نہ کر دوں۔

پس انہوں نے اپنا سفر شروع کر دیا۔ راہ میں انہوں نے ایک بستی پر چڑھائی کی اور پھر وہاں کے لوگوں اتنا پریشان کیا کہ وہ کوئی کام کے کرنے کے قابل نہ رہے۔ حضرت موسیٰ اس پر خاموش نہ رہ سکے اور احتجاج کیا کہ آپ نے انہیں بے کار کیوں کر دیا کہ ان لوگوں کا معاشی طور پر بیڑا ہی غرق ہو جائے ۔یہ تو آپ نےبڑا غلط کام کر دیا۔ بزرگ ہستی نے جواب دیا کہ کیا میں نے تمہیں نہیں کہا تھا کہ تم میری ہمراہی میں صبر و ضبط کا مظاہرہ نہ کر سکوگے؟ حضرت موسیٰ نے کہا کہ میری بھول پر گرفت نہ کریں اور اس پر مجھے مشکل میں نہ ڈالیں۔ تب وہ آگے روانہ ہوئے، یہاں تک وہاں ایک بدکردار نوجوان سے سامنا ہوا۔ بزرگ نے اس کی ایسی تذلیل و تحقیر کی کہ اس کی کوئی اہمیت یا قدر و قیمت باقی نہ رہے ۔ موسیٰ نے کہا کہ آپنے بغیر کسی قصور کے ایک جان کو ذلیل و حقیر کر دیا ۔ یہ آپ نے ایک ممنوعہ کام کیا ہے۔ بزرگ نے پھر کہا کہ کیا میں نے نہیں کہا تھا کہ تم صبر و ضبط کی استطاعت نہیں رکھ سکو گے۔ اس پر حضرت موسیٰ نے کہا کہ اب اگر میں اس کے بعد کوئی سوال کروں تو آپ بیشک میری مصاحبت سے انکار کر دیں۔ اب میری جانب سے عذر کی انتہا ہو چکی ہے۔

پھر وہ دونوں آگے بڑھے، یہاں تک کہ ایک بستی میں جا پہنچے جہاں دونوں نے مل کر اہالیانِ شہر کو تعلیم دینے کا اہتمام کیا ۔ لیکن انہوں ان کی پذیرائی کرنےسے انکار کر دیا۔ بعد ازاں انہوں نے وہاں ایک قابل اور اہلیت کی حامل جماعت دیکھی، لیکن ان کی قوت ختم ہوا چاہتی تھی۔ پس ان بزرگ نے ان لوگوں کو تعلیم و تربیت دے کر مضبوط و مستحکم کر دیا۔ اس پر پھر حضرت موسیٰ نے سوال کر دیا کہ اگرآپ چاہتے تو اس بڑے کام کی انجام دہی پر کوئی مراعات حاصل کر سکتے تھے۔ اس پر بزرگ نے کہا کہ تم میں اور مجھ میں یہی فرق ہے ۔ اور اب میں تمہیں ضرور بتاؤں گا کہ جن امور پر تم صبر و ضبط کا مظاہرہ نہ کر سکے ان کے پسِ پردہ کیا حکمت پنہاں تھی۔ جہاں تک اُس خاص بستی کا معاملہ تھا، تو وہ ایک غریبوں کی بستی تھی جو اپنی زمین کے ٹکڑے پر محنت کرتے تھے۔ میں نے چاہا کہ ان کی زمین کو وقتی طور پر غیر پیداواری بنا دوں کیونکہ ان کے پیچھے ایک ایسا بادشاہ لگا ہوا تھا جو آبادبستیوں/زمینوں کو غصب کر کے قبضے میں لے لیتا تھا۔ جہاں تک برے کردار کے نوجوان کا تعلق ہے تو اس کے والدین اصحابِ امن وایمان تھے۔ ہمیں ڈر تھا کہ وہ ان دونوں کے ساتھ حدود فراموشی اور کفر کا سلوک کرتا۔ پس ہم نے چاہا کہ ان کا پروردگار ایسی تبدیلی پیدا کر دے کہ ان کی اولاد نشوونما میں زیادہ برتراور صلہ رحمی میں زیادہ بہتر ہوجائے۔ اور جہاں تک بستی کے مضبوط کردار والوں کی جماعت کا تعلق ہے، تو وہ شہر کے دو یتیم لڑکوں کے لیے کام کر رہے تھے اور ان کی تحویل میں ان دونوں کے لیے علم و حکمت کا ایک خزانہ جمع کیا ہوا رکھا تھا کیونکہ ان کا مرحوم والد ایک مصلحِ قوم تھا ۔ اس لیے تمہارے پروردگار نے چاہا کہ وہ اپنی پختہ عمر کو پہنچ جائیں اور اس ہدایت کے خزانے کو برسرِ عام لے آئیں جس میں تمہارے پروردگار کی جانب سے عطا کردہ ارتقاء و نشوونما کے وسائل و اسباب تھے۔ نیز یہ بھی جان لو کہ میں نے یہ سارے اقدامات اپنی مرضی یا خواہش سے نہیں کیے۔ پس یہ ہے مآلِ کار ان سب واقعات کا جن کے بارے میں تمہیں صبر و ضبط کی استطاعت نہیں تھی۔

اور یہ لوگ آپ سے ذی القرنین کی تاریخی شخصیت کے بارے میں سوال کرتے ہیں ۔ انہیں کہ دیں کہ اس کے بارے میں جو کچھ ذکر کیا جاتا ہے اس کے حقائق مَیں تمہاری راہنمائی کے لیے ضرور بیان کر وں گا۔ انہیں بتا دو کہ وہ ایک ایسی شخصیت تھی جسے ہم نے اقتدار و اختیار عطا کیا تھا اور اس کے مقاصد کی تکمیل کے لیے تمام اسباب و ذرائع مہیا کر دیے تھے۔ پس وہ اپنے مقاصد کی پیروی میں مہم جوئی کرتا رہا۔ یہاں تک کہ وہ ایک ایسی جگہ پہنچا جہاں ایک قوم موجود تھی جس کی بداعمالیوں کے باعث ان کا عروج و خوشحالی کا سورج غروب ہو کرتنزل کے تاریک گڑھے میں گر چکا تھا۔ ہم نے اسے یہ اختیار عطا کیا کہ وہ چاہے تو انہیں ان کی غلط کاریوں پر سزا دے اور چاہے تو ان سے حسنِ سلوک سے پیش آئے۔ اِس اختیار پر اُس نے یہ اعلان کیا کہ اِن میں سے جس نے عدل و انصاف کا خون کرتے ہوئے اپنی قوم کو اس زوال کا شکار کیا ہے تو اسے ہم ضرور سزا دیں گے ۔ اور بعد ازاں جب وہ اپنے پروردگار کی طرف لوٹے گا تو وہ بھی انہیں بڑے عذاب میں مبتلا کرے گا۔ البتہ ان میں سے جو اللہ کی برتری پر ایمان لے آیا اور اصلاحی روش پر عمل پیرا ہو گیا تو اس کا اجر خوبصورت ہوگا۔ یعنی ہم اس کے لیے اپنے ارادے و خواہش سے آسانیاں/فراوانیاں پیدا کر دیں گے۔

بعد ازاں وہ اپنے مشن کی تکمیل میں مصروف رہا۔ یہاں تک کہ وہ ایک ایسی قوم تک جا پہنچا جن پر عروج کا سورج طلوع ہو رہا تھا ۔لیکن اس ایک مثبت امر کے سوا ہم نے انہیں ابھی تک کوئی دیگر سامانِ حفاظت اور بردباری کا شعور مہیا نہیں کیا تھا۔ پھر اسی طرح ہوا ، یعنی انہیں ضروری تربیت و راہنمائی فراہم کر دی گئی۔ جو کچھ بھی اصلاحی اور انسانی خیر کے کام وہ کرتا رہا، ہم اسکے تمام احوال سے باخبر رہے۔ وہ اپنے مقاصد کی پیروی میں مصروفِ کار رہا۔ یہاں تک کہ وہ اپنے مقدس مشن کی راہ میں موجود دو بڑی رکاوٹوں یعنی دو فسادی قوموں کے درمیان جا پہنچا۔ ان دونوں کے علاوہ اس نے وہاں ایک ایسی قوم بھی دیکھی جو کسی سمجھ بُوجھ یا علم و تربیت کی حامل نہ تھی یعنی مکمل طور پر پسماندہ تھی ۔ انہوں نے اُسے مطلع کیا کہ کہ اے ذو القرنین یہاں دو فسادی اقوام، یاجوج و ماجوج ہیں جو زمین کے امن کو برباد کرتے رہتے ہیں۔ انہوں نے پیش کش کی کہ اگر ہم آپ کے لیے کچھ خراج کی ادائیگی مقرر کر دیں تو کیا ہمارے تحفظ کے لیے آپ ان کے اور ہمارے درمیان ایک روک بنا دیں گے۔ اُس نے جواب دیا کہ جو کچھ اختیار اور وسائل میرے رب نے مجھے دیے ہیں وہ کثیر ہیں۔ بس تم لوگ اپنی تمام تر قوت سے میری اعانت کرو تو میں ان کے اور تمہارے درمیان ایک مضبوط دیوار قائم کر دیتا ہوں ۔

پھراس نے حکم دیا کہ میرے پاس خدائی حدود و احکامات پر مبنی صحیفہ ، یعنی کتاب اللہ لاؤ ۔ پھر اس نے انہیں کتاب اللہ کی تعلیم و تربیت کے ذریعے نظم و قوت میں اتنا بڑھا دیا کہ دونوں متخالف محاذوں کے مابین برابری پیدا ہو گئی ۔ تو اس نے کہا کہ اب اپنی کامیابی پر آزادی و اطمینان کا سانس لو ۔ تربیت جاری رہی یہاں تک کہ اُس نے اِس قوم کو علم و عمل کا ایک روشن و درخشاں نمونہ بنا دیا۔ اس مرحلے پر اس نے حکم دیا کہ انہیں میرے سامنے پیش کرو تاکہ میں انہیں نصیحت کر کے اس بات سے روک دوں کہ وہ دوبارہ قطرہ قطرہ ہو کر یعنی اپنی وحدت پارا پارا کر تے ہوئے کمزور ہو جائیں۔ پس اس کے بعد اُن مفسد قوموں میں اِس قوم کا مقابلہ کرنے، یا اِس پر غالب آنے کی استطاعت نہ رہی اور نہ ہی وہ اِس کی قوت کو توڑنے کی استطاعت پیدا کر سکے۔

ذو القرنین نے کہا کہ یہ میرے رب کی جانب سے رحمت ہے۔ جب بھی بعد ازاں میرے پروردگار کا مقرر کر دہ وقت آپہنچا تو وہ یہ سب کچھ فنا کے گھاٹ اتار دے گا۔ کیونکہ اُس کا وعید کردہ ہمیشہ حقیقت بن جایا کرتا ہے۔ اور مستقبل میں جس دور میں بھی وہ وقت آپہنچا تو صورتِ حال یہ ہوگی کہ ہم نے انسانوں کو ایک وحشت کے عالم میں ایک دوسرے کے بارے میں چیخ و پکار کرنے کے لیےچھوڑ دیا ہوگا۔ آخری فیصلے کے صادر ہونے کا نقارہ بجا دیا گیا ہوگا ۔ اور ہم نے سب کو اپنی عدالت میں حاضر کر لیا ہوگا۔ اور وقت کے اُس مرحلے پر جہنم اُن انسانوں کے سامنے پیش کر دی گئی ہوگی جو ہمارے اقتدار و اختیار کا اور ہماری ہدایت و راہنمائی کا انکار کرنے والے تھے۔

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Aurangzaib Yousufzai – August 2017

Thematic Quranic Translation Series Installment 19

(In English Language)

Does the term “Ka’bah” mean “House of God? Does “Masjid al-Haraam” signify “Ka’bah”?

(An Extension of Translation Installment 13)

All Related Verses Rationally Re-translated

PRELUDE

In reply to questions, some more Verses related to the above Theme are presented under this chain of Theme based academic and rational translations. This most advanced work calls for discarding all the old and prevalent traditional interpretations on the subject which have proved illogical and inconsistent with the context. Please go through this work while simultaneously comparing it with the prevalent older versions.

Verses: 5:94-97

يَا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّـهُ بِشَيْءٍ مِّنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِ‌مَاحُكُمْ لِيَعْلَمَ اللَّـهُ مَن يَخَافُهُ بِالْغَيْبِ ۚ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ ﴿٩٤﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُ‌مٌ ۚ وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَ‌ةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِ‌هِ ۗ عَفَا اللَّـهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنتَقِمُ اللَّـهُ مِنْهُ ۗ وَاللَّـهُ عَزِيزٌ ذُو انتِقَامٍ ﴿٩٥﴾أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ‌ وَطَعَامُهُ مَتَاعًا لَّكُمْ وَلِلسَّيَّارَ‌ةِ ۖ وَحُرِّ‌مَ عَلَيْكُمْ صَيْدُ الْبَرِّ‌ مَا دُمْتُمْ حُرُ‌مًا ۗ وَاتَّقُوا اللَّـهَ الَّذِي إِلَيْهِ تُحْشَرُ‌ونَ ﴿٩٦﴾ جَعَلَ اللَّـهُ الْكَعْبَةَ الْبَيْتَ الْحَرَ‌امَ قِيَامًا لِّلنَّاسِ وَالشَّهْرَ‌ الْحَرَ‌امَ وَالْهَدْيَ وَالْقَلَائِدَ ۚ ذَٰلِكَ لِتَعْلَمُوا أَنَّ اللَّـهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْ‌ضِ وَأَنَّ اللَّـهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٩٧﴾

5:94  O YOU who have attained to faith! Most certainly God will try you (لَيَبْلُوَنَّكُمُ) by means of the prisoners who may come within the reach of your military might, so that God might mark out those who fear Him with respect to the future reprisals. And as for him who, after all this, transgresses the bounds of what is right, grievous suffering awaits him!(94)

5:95  O you who have attained to faith and peace! Humiliate no prisoners by mistreating them with cruelty and mercilessness (لَا تَقْتُلُوا الصَّيْدَ) while you are already prohibited to act in this way (وَأَنتُمْ حُرُ‌مٌ ). And whoever of you exercises cruelty intentionally ( قَتَلَهُ مِنكُم مُّتَعَمِّدًا), he is going to suffer as much as he has deprived the prisoners of their rights to privileges (مَا قَتَلَ مِنَ النَّعَمِ). Two jurists from amongst you would decide upon this sentence. This principle of good conduct (هَدْيًا) embodies a great status & significance (بَالِغَ الْكَعْبَةِ). An alternate punishment will be to make the guilty one to provide for sustenance for the needy ones, or as a substitute to that (عَدْلُ ذَٰلِكَ), he may pass through a strict training in the discipline of piety and abstinence (صِيَامًا), in order that he taste the full gravity of his deeds. God has forgiven the past. But whoever re-incurs such excesses now, God will inflict His retribution on him: for God is almighty, an avenger of evil.(95)

5:96  Allowed to you is a captive who is a rich and prominent one (صَيْدُ الْبَحْرِ‌), whose resources (وَطَعَامُهُ) may provide for and facilitate your operations (مَتَاعًا لَّكُمْ وَلِلسَّيَّارَ‌ةِ ). Unlawful is for you to keep a captive who may be pious, noble and honest in character (صَيْدُ الْبَرِّ‌) as long as you are forbidden to do so (حُرُ‌مًا ). Hence, be conscious of God, unto whom you shall be gathered for accountability. (96)

5:97  God has bestowed (جَعَلَ اللَّـهُ) an exalted status (الْكَعْبَةَ) upon His venerable Center of Guidance (الْبَيْتَ الْحَرَ‌امَ) which provides all mankind overall stability (قِيَامًا لِّلنَّاسِ) in their lives, whether it is with regard to the times of the state of prohibitive conditions (وَالشَّهْرَ‌ الْحَرَ‌امَ) imposed by treaties, the active pursuit of precious values of noble character and conduct (الْهَدْيَ), or the performance of those other responsibilities that you are liable to shoulder and fulfill (وَالْقَلَائِدَ). This is to make you realize that God is aware of all that is in the heavens and all that is on earth, and that God’s knowledge encompasses everything.(97)

Important words in parenthesis defined here-under:-

صَيْدُ الْبَحْرِ‌: ب ح ر: Ba-Ha-Ra : Slit, cut, divide lengthwise, split, enlarge or make wide, man of great wealth, abundance and generosity; ocean, sea, a large expanse of water, a great river, etc.

صیدالبر: ب ر ر= Ba-Ra-Ra = Being pious, kind, good, gentle, affectionate, beneficent, just, righteous, virtuous, honest, true, veracious, sweet of speech, merciful

Sinlessly performing something

Recompensing, rewarding for obedience, accepting and/or approving

Driving or calling sheep/goats

Verifying or proving an oath true

One who overcomes, overcoming someone with good actions or speech

Overcoming an adversary or overcoming by evil

Talking too much, confused clamor, noise, crying out, talking in anger or confusion, talking unprofitably

Ampleness, largeness or extensiveness

Land or elevated ground open to view, out of doors or exposed to view

Wheat, grain/s of wheat or coarsely ground flour

Obedience

Good, sweet or pleasant word expression or saying

Of, belonging to or relating to the land and or the desert/waste

External, outward, apparent or public

A truly and honestly executed sale

صید : : captured, caught, trapped, usually in game hunting ۔

الْكَعْبَةَ: : Something of high veneration; eminence/nobility/glory, anything elevated.

الْبَيْتَ الْحَرَ‌امَ: : The Center/Institution/House enjoying great respect.

الشَّهْرَ‌ الْحَرَ‌امَ: : A situation of prohibitive conditions imposed under some treaty or covenant.

الْهَدْيَ:: Beautiful principles of character and conduct.

الْقَلَائِدَ:: Q L D : Lane's Lexicon on 5:2 - prefects or the like with offices of administration, permanent badge (of favour), authority, mode of order-giving, impose upon a thing.

Management.

Drown, to seize, close upon, cover.

Key, phrase: "I threw to him the keys of the affairs" meaning "I committed to him disposal/management of the affairs", treasure, repository/store-room/treasury/magazine, the place of the suspended thing (e.g. neck, belt), a chief upon whom are imposed the affairs of the people.

Verses: 9:19-20, 28

Verses: 9:19-20

أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَ‌ةَ الْمَسْجِدِ الْحَرَ‌امِ كَمَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ وَجَاهَدَ فِي سَبِيلِ اللَّـهِ ۚ لَا يَسْتَوُونَ عِندَ اللَّـهِ ۗ وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿١٩﴾ اللذین اٰمنو و ھاجروا و جاھدُوا فی سبیل اللٰہ باموالھم و انفُسھم، اعظمُ درجۃ عند اللٰہ۔ و اُولٰئک ھم الفآئزون۔(20)

9:19  Do you, perchance, regard satisfying of ideological thirst of the contenders to the faith (سِقَايَةَ الْحَاجِّ) and the administering of the venerable Center of Submission (وَعِمَارَ‌ةَ الْمَسْجِدِ الْحَرَ‌امِ), as being equal to the work of one who believed in God and the Last Day and then struggled out in the field in God's cause? Nay, both of these roles are not equal in the sight of God. And God does not grace with His guidance people who misjudge and disregard the MERIT (الْقَوْمَ الظَّالِمِينَ).

9:20  Those who believed, and who have forsaken the domain of evil and have striven hard in God's cause with their possessions and their lives have the highest rank in the sight of God; and it is they who are the successful ones.

Verse: 9:28

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِ‌كُونَ نَجَسٌ فَلَا يَقْرَ‌بُوا الْمَسْجِدَ الْحَرَ‌امَ بَعْدَ عَامِهِمْ هَـٰذَا ۚ وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّـهُ مِن فَضْلِهِ إِن شَاءَ ۚ إِنَّ اللَّـهَ عَلِيمٌ حَكِيمٌ ﴿٢٨﴾

9:28  O YOU who have attained to faith and peace! Those who ascribe divinity to aught beside God are deprived of spiritual purity (نَجَسٌ): and so it is only appropriate they shall not come into close contact (فَلَا يَقْرَ‌بُوا) with the Inviolable Center of Command (الْمَسْجِدَ الْحَرَ‌امَ) after exposing this particular mindset of them (عَامِهِمْ هَـٰذَا ). And should you fear a probable shortage of manpower (عَيْلَةً), then know that in time God will enrich you out of His blessings, if He so willed: for, verily, God is all-knowing, wise!

عيْلَةً : Destitution; ؛to bcome in want>

Chapter Al-Asraa

Verse: 17:1

سُبْحَانَ الَّذِي أَسْرَ‌ىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَ‌امِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَ‌كْنَا حَوْلَهُ لِنُرِ‌يَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ‌

17:1  LIMITLESS in His glory Who, in the dominance of utter darkness, commanded His obedient servant to migrate from the “ forbidden” Center of Submission, to that Distant Center of Submission whose environment We had already blessed with favorable abundance, in order that We may show him Our signs. Verily, He alone is all-hearing, all-seeing.

[أَسْرَ‌ىٰ ] : : Travel during night, to depart, ; to make anyone to travel, repair to an upland; highest point; summit; rivulet; fountain,; stream; chief of the nation.

Verse: 14:37

رَّ‌بَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّ‌يَّتِي بِوَادٍ غَيْرِ‌ ذِي زَرْ‌عٍ عِندَ بَيْتِكَ الْمُحَرَّ‌مِ رَ‌بَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْ‌زُقْهُم مِّنَ الثَّمَرَ‌اتِ لَعَلَّهُمْ يَشْكُرُ‌ونَ ﴿٣٧﴾

14:37  "O our Sustainer! Behold, I have settled some of my offspring among a people (ِبوَاد) whose minds have not been prepared to sow the seed (غَيْرِ‌ ذِي زَرْ‌عٍ) of divine guidance, close to your venerable Ideological Centre (عِندَ بَيْتِكَ الْمُحَرَّ‌مِ), so that, O our Sustainer, they might devote themselves to the pursuit of your commandments (لِيُقِيمُوا الصَّلَاةَ): cause Thou, therefore, people's minds to incline towards their sacred mission and grant them the desired results, so that their efforts may bear fruit”.

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Aurangzaib Yousufzai – October 2017

Thematic Quranic Translation Series Installment 24

(In English Language)

AQIMIS SALAAT (اقم الصلوٰۃ) 

SABBIH BI-HAMDI RABBIK (سبّح بحمدِ ربّک)

The Misconception About Prescribed Timings of Salaat Prayer

Some Most Pertinent Verses Academically and 

Rationally Re-translated

PRELUDE

Is the most frequently quoted Quranic injunction, “Aqimis Salaat” (اقم الصلوٰۃ), a highly emphasized order for common Muslims to PRAY, as maintained by traditionists? ---- OR ----- is it, contrarily, a direct order to the Islamic Government to “establish the discipline of close pursuit of Divine Commandments”, as originally prescribed in the Quranic narrative?

Traditional translations and exegeses vehemently insist that “Aqimis Salaat” is the injunction to pray five times a day by way of physical prostration to God.  Therefore, to assess this crucial issue, and consequently answer the above question in an authentic scholarly way, we present here-below a discussion criticizing the validity of the traditional interpretation.  Some important Verses directly connected with the “alleged” timing of Aqimis Salaat are brought under focus for this purpose.  These “alleged” timing-related verses are actually misconstrued from the Quranic narrative, and are misrepresented by traditionists as a strong argument in support of the existence of worship rituals in the Quran!  Had there been no worship ritual in Islam, the traditionists argue, the Verses illustrating “prayer timings” would not have been included in the Quranic text!  They, however, leave us wondering by this claim of theirs because, in spite of our best efforts, we fail to find the least trace of any “prayer timings” in these verses!

Moreover, after having exposed the great Arab Scam of subjecting the Quran to a high degree of corruption through the medium of writing its fictitious interpretations, the modern Quranist scholars no longer acknowledge the possibility of existence of any worship ritual in the socio-political doctrine of Quran, not to speak of any mention of “timings” there for.  So, let us see whether the “alleged timings” are in reality the prayer timings, or is that a different story altogether.

PART 1

Verses 17:78-79:

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْ‌آنَ الْفَجْرِ‌ ۖ إِنَّ قُرْ‌آنَ الْفَجْرِ‌ كَانَ مَشْهُودًا ﴿٧٨﴾ وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَىٰ أَن يَبْعَثَكَ رَ‌بُّكَ مَقَامًا مَّحْمُودًا ﴿٧٩﴾

First of all, let us check two of the most popular traditional translations.

Moududi: “Establish Prayer from the declining of the sun to the darkness of the night; and hold fast to the recitation of the Qur'an at dawn, for the recitation of the Qur'an at dawn is witnessed. And rise from sleep during the night as well- this is an additional Prayer for you. Possibly your Lord will raise you to an honoured position.”

Asad: ” Be constant in (thy) prayer from the time when the sun has passed its zenith till the darkness of night, and (be ever mindful of its ) recitation at dawn; for, behold, the recitation (of prayer) at dawn is indeed witnessed (by all that is holy). And rise from thy sleep and pray during part of the night [as well], as a free offering from thee, and thy Sustainer may well raise thee to a glorious station [in the life to come].”

Discussion:

The purpose of “Aqimis Salaat” (أَقِمِ الصَّلَاةَ ) is stipulated here in undeniable terms as “li-duluk-ish-Shams” (لِدُلُوكِ الشَّمْسِ); that is, “For/for the sake of/for the purpose of, duluk-ish-Shams”.  It is stated here clearly that you carry out Aaqimis Salaat ---“for/for the sake of/for the purpose of” ---Duluk-ish-Shams.  Therefore, It is quite obvious that “Duluk-ish-Shams” is some big target, and to achieve that target the act of “Aqimis-Salaat” is ordered.  So, it ordains to “establish the pursuit of divine commandments” FOR achieving the target of “Duluk-ish-Shams”.  Therefore, it is obvious that “Duluk-ish-Shams” here cannot be construed as suggesting a time or period, but rather “A target”, “a purpose”.  When it becomes clear that it is a target or goal, it also becomes obvious that “Shams” here is not used for the Sun, but is a symbol or metaphor for supremacy and glory, because acquisition of “the Sun” cannot be a logical target or goal.  Salaat also cannot be misconceived here as Prayer (Namaaz) because acquisition of the Sun through praying can only be regarded as an idiotic idea.  “Duluk-ish-Shams” is a Murakkab-e-Idhafi, meaning Duluk of Shams.  The Duluk of Shams, or Duluk of Glory and Grace simply means “to strictly emphasize or insist upon achieving the goal of glory and grace”.
“Ila Ghasaq il-Layil” (إِلَىٰ غَسَقِ اللَّيْلِ) prescribes the limits of your efforts.  It stipulates hard work to a degree or point where all darkness of tyranny and suppression, or ignorance, is vanished. “Ghasaq” has also the meaning of ‘making extinct’. Layil is known to be a metaphor for darkness.

“Quran al-Fajr” (َقُرْ‌آنَ الْفَجْرِ‌ ), actually means that “the light of daybreak (Fajr)” must be “brought forth (Quran), because another definition of Quran is “to bring forth, to draw forth, to cast forth”.

It is most regretfully brought to your kind notice that all the traditionist and modern interpreters of the Quran have misconstrued this verse stating that it is an order to perform prayers “at the time of sunset”,,,, or,,,,to establish the discipline of Salaat “along with the movement of the Sun”, meaning to perform this act during the entire day.  The prefix preposition “laam” li (ل) with a lower diacritical sign(a kasar کسر), accruing before “Duluk-ish-Shams” was criminally ignored by all of them.  This letter means “for/for the sake of/for the purpose of”.  Therefore, it is not possible to translate this as “AT the time of sunset” or “WITH the movement of Sun”, because “AT” or “WITH” is not the translation of the Prefix letter ل .  Nor we can say “establish the divine discipline FOR THE DECLINE OF THE SUN, OR FOR THE MOVEMENT OF THE SUN”!!!  Obviously, it is not a coherent or meaningful translation.  Hence, it is essential that “Ash-Shams” is not taken literally for Sun, but metaphorically for fame and glory.

It was also inferred that this work “must be done IN THE beginning of night”, while the word used here is “ila ghasaq al-layil”, which means UP TO THE “ghasaq al-layil”.  Obviously “ila” cannot mean “In”.  Thus a senseless manipulation, personal choice or blind pursuit of a vicious agenda was exercised and all linguistic rules were blatantly violated.

Also stated was the sentence “Read the Quran at daybreak (Quran al-Fajr) قرآن الفجر ”,,,,because it is more understood at that hour.  What a ridiculous idea!  It implies that those who can’t spare time to read in the morning cannot understand Quran at all, or at least fully!  Quran was linked preposterously to the daybreak time alone.  And thus, recitation of Quran during the day or at night was made useless and futile and the use of human intellect or common sense was left dormant.  Moreover, there’s no word stipulating a “recitation”!  It actually says “Quran of al-Fajr”, viz, bringing forth of the dawn, or, the light of the day.  How can the deduction of “recitation of the daybreak time”, or “the Quran of Fajr or Daylight” be logical here?  Quran is not reserved to be read either during the day or at daybreak only.  It is a guidance to be referred to at all times.

“Fatahajjad bi-hi - فتہجد بہ”

Then again, from the term “fatahajjad bi-hi” another prayer was derived superfluously and imposed upon a superstitious religious order; whereas, in keeping with the former mention of “the darkness of ignorance (اللیل)”, here again the holy messenger is being admonished to “keep vigilant in respect of Quranic directives”.  If it may be regarded as an additional prayer in the middle of the night, as our traditionists believe it is, imagine awakening a totally exhausted man, who has slept very late after his daily revolutionary activities, for another prayer!  Would that leave the poor guy active for his next days’ important duties?  To sleep at night is a natural compulsion which restores the spent energies of a man.  To arise once again from deep sleep is neither logical nor rational and productive.  And in the end, which or where is that particular word in this sentence which might suggest a prayer or worship, for God’s sake?  Obviously, none!

So now, let us throw aside this self-serving and fictitious crap from our despotic regimes and try a fully rational translation through pure academic research which may come up to any academic and intellectual criterion, and meet the goals of Quran by bringing forth the true and clean picture of its divine injunctions.

The latest research based rational translation:

17:78-79  “Establish firmly the pursuit of Divine Commandments (اقم الصلوٰۃ) enabling you to press hard (لدلوک) towards the path of Glory (الشمس), leading to the total extinction of the darkness of ignorance (غسق اللیل) and culminating into drawing forth (قرآن) the light of Dawn (الفجر). Indeed the bringing forth of the light of dawn (قرآن الفجر) is a prominently manifest phenomenon (مشھودا). And in the midst of darkness of ignorance (وَمِنَ اللَّيْلِ), you must always remain awake and vigilant (فَتَهَجَّدْ بِهِ); it’s an additional obligation for you; so that your Lord may glorify and raise you to a highly praised status/position (مَقَامًا مَّحْمُودًا).”

Important words defined from authentic lexicons:

Dalak; Daluk (دلک؛ دلوک): Pressing hard, urging, to discipine, try, to prove, to render, teach, to familiarize, to habituate, the act of rubbing, pressing or squeezing, eat, consume, decline, decline after midday, of the sun, the sun becomes high.
Ash-Shams; Shamsالشمس: : to be bright, be glorious, be sunny. shams – sun, gold, source, spring.

Ghasaq; غسق; Ice cold darkness, watery, thick purulent matter that flows or drips, dark/murky/cold fluid; sunset and nightfall, darkness/shed tears/to become obscure.

Al-Layilاللیل: : night, darkness of night, darkness.

Quran al-Fajrقرآن الفجر: قرآن: : to recite, to read, to compile, to collect, study, explanation, investigation, collected together, draw it, to draw forth, to bring forth; to cast forth.

Al-Fajrالفجر: : break open/cut/divide lengthwise/dawn, sunrise, daybreak.

Tahajjad تھجد: ھجد؛ ھ ج د : : to sleep watch, to remain awake

Nafilat; n f l نفل : : give spoil, gift, voluntary gift, a deed beyond what is obligatory.

PART 2

The second important Verse with the caption “AQIMIS SALAAT” from where our traditionists derive some element of “prayer timings” is also presented hereunder with Discussion, followed by a latest rational translation.

Verse 11:114:

وَأَقِمِ الصَّلَاةَ طَرَ‌فَيِ النَّهَارِ‌ وَزُلَفًا مِّنَ اللَّيْلِ ۚ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَٰلِكَ ذِكْرَ‌ىٰ لِلذَّاكِرِ‌ينَ ﴿١١٤﴾

We start with the available old traditionist translations.

Moududi: And establish the Prayer at the two ends of the day and in the first hours of the night. Indeed the good deeds drive away the evil deeds. This is a Reminder to those who are mindful of Allah.

Asad: And be constant in praying at the beginning and the end of the day, as well as during the early watches of the night: for, verily, good deeds drive away evil deeds: this is a reminder to all who bear [God] in mind.

Pervaiz: For the accomplishment of your programme you should arrange for the assembly of Sal’at at the break and close of the day and during the early hours of the night (17/78, 24/58). The results accruing from your good actions will efface the ill effects of your faltering, if any. This is a basic principle for those who adhere to Allah’s laws۔

Discussion:

(It must be born in mind that this ‘discussion’ is solely meant to expose the futility of prevalent traditional translations. The latest rational translation which follows is self-explanatory, without the need of any kind of discussion, this being the unique attribute of God’s Word, provided the translation is done in the light of deeper knowledge and the true vision of the Quran’s classic literary style and its ultimate destination.)

In this Verse, the order is passed to establish Salaat “Tarfi-un-Nahaar”, meaning,,,, ‘on both sides of An-Nahaar’.  No effort was made here to explore 1) the literary meaning of “An-Nahaar” and 2) the diverse scope of the definition of “Tarf”! I daresay, the task was wrapped up by presenting a very commonplace, rather street-wise, cheap translation as “both ends of the day”!  No fear of God, and no regard for the Quran’s lofty academic narrative were considered.  Nor human intellect or wisdom was exercised. Woe be to the mentally retarded Imams (scholars) of this nation!  They didn’t care to question as to why this grand duty was limited to “both ends of the day”?  Why the order did not apply to the entire time of the day?  Any logical reason for that?  …Absolutely none!  Perhaps it was already conspired that Salaat must be ill-defined to mean a ritual of worship at all costs!  Even then, why the logical way of describing “Day’s start and end” was not adopted; what was the reason behind using the words “both sides and ends of the day”?  It was only Allama Pervaiz who made some advancement on this point and in his translation, mentioned the meaning of “Tarfi – طرفی” as “Day’s beginning and end” as this was the only proper course to adopt.  Nevertheless, it also did not help much as the Arabic word “Tarf” doesn’t give the meaning of “beginning and end”!

The question remained unanswered as to what was special about this particular terminology?  We also know that both ends of a day always pass out or elapse within a few minutes’ time!  No venture undertaken in these short durations of time can produce tangible results!  It can as well be called a “part-time job” of a few minutes’ duration.  Obviously, a day’s beginning is of a few minutes’ duration,,,,and then, its end also turns into darkness of night after a few minutes!  What was the feasibility of launching the big operation of “AQIMIS SALAAT” twice in a day,,,, but just for a few minutes?  So, we all can easily discern how the use of human intellect and wisdom was kept dormant!!!

And as a result of this bogus translation of “Tarfi”, the Qayam of Salaat had to be misconceived as the same old traditional meaning of “Praying or Namaaz”!  So, the entire human philosophy of social reforms and conscious evolution had to be discarded, or limited to “praying”!  And this praying is, in its essence, nothing but some dumb physical movements behind a prayer leader, as the dominant majority of the praying public has no awareness of what is being “read” in Arabic during this ritual!  And still this frivolous ritual is being followed blindly for about 1400 years, with no apparent plausible results!  In the Muslim world, since the beginning of despotic regimes in 35 AH, we continue facing disparity, hatred, bloodshed and large scale exploitation of the masses.  The same class discrimination, the same rapacious politicians, the same hunger, poverty, illiteracy, narrow-mindedness and slavery.  On the other hand, history is witness to the fact that AQIMIS SALAAT, in its true sense, was that great divine discipline which, after its first trial in the age of the Holy Messenger and the PIOUS CALIPHATE, could never be enforced in the Muslim world again.  Had it been re-enforced in a territory, its serendipitous influence would definitely have manifested in the frigid Muslim minds to a great extent.  Let us suppose Salat is prayer, or Namaaz, as it is called in Iran and the middle and far east!  Now from this translation we only have “two prayers” – one of Fajr, viz. morning, and one of the evening or Maghrib.  Even if we agree to this point, we have to think as to why only two prayers were ordered here in part?  If there had to be five prayers, why not an integrated and cohesive and complete order for five prayers was issued?  Why the order for offering prayers was issued in broken parts, or installments?  We see no reason why at another place in the Quran we are made to deduce another order for the “Fajr prayer” and in the night another prayer, called “Evening prayer” (Qabl Salaat al-Fajr ….. ba’ad Salaat al-‘Ishaa).  And again, at another place, another “Salaat al-Wostaa”, meaning the “central prayer”, or “Zuhr prayer (and sometimes ‘Asr prayer)” is being derived.  If Salaat is “prayer”, and if these are suggestions, in pieces, towards “five prayers”, we fail to understand as to what precluded an articulate and consistent order to be issued in an easy, direct and definite way?  Why were the five prayers not brought into light together through one direct and precise order?  What was the wisdom behind creating confusion and ambiguity by passing piece-meal orders in an apparently ambiguous way?  These questions amply testify that the source of all confusion and ambiguity was not the entity of the Exalted author of the Quran, but it is the conjecture-infested Imams who were hired to perpetuate the endless chain of illogical and irrational interpretations from the Quran.

“An-Nahaar” (النَّهَارِ‌) in literary language of the Quran is defined as “the flow of repulsion, reproach and chiding”.  No doubt Nahaar is also defined as “day”, but this word has its metaphoric and idiomatic meanings which are invariably used in writings like the Quran whose narrative is based on classical literary language.  “Tarf”, (طَرَ‌فَيِ ِ‌) in the same academic and literary style is the equivalent of “the extremity of enemies encampment” and of “attacking those extremities”; it also means flanks and sides.

Then “Zulfan min al-Layil” (وَزُلَفًا مِّنَ اللَّيْلِ ) was again easily disposed of by translating it simply as “beginning part of night”.  No painstaking was resorted to in order to think that “Zulfan” has the meaning of “drawing near, close, and advance”.  Many Quranic Verses describe this meaning of Zulfan as quoted under the “authentic meanings” underneath.  Even otherwise, the “beginning part of night” has already been brought in as per their translation of “Tarfi-un-Nahaar”, where from they have already deduced the “end of day” which itself is tantamount to the “beginning part of night”, though a few minutes later.  Why then, the same “beginning of night” is occurring twice in the same sentence?  As for “Al-Layil”, whether taken as Layil or al-Layil, these easy going Imams have been taught only a single absolute meaning of it; the same most commonplace and street jargon – the “night”.  They are not concerned at all with idiom, metaphor, allegory, etc. They do not acknowledge the Quran as a masterpiece of classical Arabic.  Hence, May God ruin them as they have ruined the essence of the Quran!

Although in recent times, some modern Quranic scholars, including Allama Pervaiz of Lahore, Pakistan, have made advances in the right direction and defined the important term “Salaat” in its true light, they still have not carried their research through to its logical conclusion, and left behind a great degree of work still to be done.  Perhaps all they could do in their time actually correlated or corresponded with the relative progress of their time.  Improvement and advancement take place gradually with the passage of time and the process of mental evolution.  It advances in smaller degrees along with every coming generation.  Since we are their pupils and are performing our duty of advancing their line of thought further, therefore, it is incumbent upon us and our coming generations to continue this evolutionary process of exploration and discovery.  The corruptors of Islamic doctrine have left behind such a great amount of mess and confusion, and the reformation work has begun so late, that it may not be possible for one or two more generations of reformers to complete this crucial undertaking.  It needs time,,,,a lot more time,,,,perhaps many coming generations.  Setting aside the history of this great scam of the earlier Arab despotic regimes, let us now try to present a fully literary and rational translation of this Verse, which may prove to be worthy of the grace and majesty of the Exalted Creator of this Universe.

The latest research-based translation:

وَأَقِمِ الصَّلَاةَ طَرَ‌فَيِ النَّهَارِ‌ وَزُلَفًا مِّنَ اللَّيْلِ ۚ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَٰلِكَ ذِكْرَ‌ىٰ لِلذَّاكِرِ‌ينَ ﴿١١٤﴾

11:114  “While attacking both flanks of the stream of repulsion, reproach and chiding (طَرَ‌فَيِ النَّهَارِ‌) , enforce the pursuit of Divine Commandments (وَأَقِمِ الصَّلَاةَ), and expand this mission up to close proximity of the darkness of ignorance (وَزُلَفًا مِّنَ اللَّيْلِ ); because, verily, the good deeds alleviate the influence of evil deeds. For the mindful it is but an advice and admonition.”

Authentic meanings of words in parenthesis:

ط ر ف = Tay-Ra-Fa = attack the extremity of the enemy's lines, chose a thing, extremity, edge, lateral/adjacent/outward part, side, border, end, newly acquired, proximity, fringes. leaders/thinkers/scholars, best of the fruits.

Look from outer angle of eye, twinkle in eye, putting eyelids in motion, looking, glance, blinking, raise/open eyes, hurt the eye and make it water.

Descend from an ancient family, noble man in respect of ancestry.

ن ه ر = Nuun-ha-Ra = to cause stream to flow, repulse, reproach, flow abundantly, drive back, brow beat, chide, do in the day time, day, daytime, daylight hours (from dawn to dusk). 

ز ل ف = Zay-Lam-Fa = draw near/close, advance, nearness/closeness/proximity.

Azlafnaa (prf. 3rd. p. f. plu. IV): We brought near, caused to draw near

Uzlifat (pp. 3rd p.f. sing. IV): It is brought near

Zulafan (n. acc.): Early hours

Zulfatan (n. acc.): Night

Zulfaa (v.n.): Approach; near. zalafa vb. (1). zulfa n.f. (pl. zulaf) - 11:114, 34:37, 38:25, 38:40, 39:3, zulfah n.f. (adv.) - 67:27

PART 3:

Our Theme of “AQIMIS SALAAT” is represented in the following Verses too in terms of “WA SABBIH BI-HAMDI RAABIKA” (وَسَبِّحْ بِحَمْدِ رَ‌بِّكَ); both injunctions having more or less a similar concept …AND…., as alleged by traditionists, describe some kind of “timing” for prayers.

After issuing the above part of my rational translations, I had to face several questions from readers - not unexpectedly of course.  Some of my well-wishers did not approve of the new rendering.  Although they could not reject it altogether – nor, I hope, can they do so in the near future – yet they bombarded me with other verses having an identical theme.  They challenged me to produce a similar style of the latest academic and literary translation of those Verses too, to help them to accept and acknowledge my efforts  (It goes without saying that it is not always possible for the traditionists to agree with the latest renderings of the Quran by the Quran-only scholars).  Some of these Verses follow hereunder.  I have tried fresh rational translation thereof in keeping with the Quran’s classical style of prose, with the hope that it meets their approval and satisfaction.

The point to understand here is that we are dealing with the clash of “religiosity” and “Ideology or Idealism”.  It is the same historical clash which Allama Sir Mohammad Iqbal, while throwing light on Islamic Jurisprudence, had in technical terms named as the clash of “Deduction” and “Induction”.  We here are trying to present a divine Ideology of Life which highlights great universal human values; whereas our adversaries are converting this divine ideology into a religious mold by translating it literally into a commonplace and street language.  That’s a mold which embodies only dogmas, verbal faith and meaningless rituals of worship, and where your moral conduct and your practical interaction in the society is rendered unimportant, or in a secondary status.
Let us then start first with a discussion on traditionist translations.  Then accepting the challenge, an academic and rational ideological translation will be presented, which would naturally go entirely against the traditionist one.  The following Verses are pointed out:-

Verses 50:39-40:

50:39۔-40- فَاصْبِرْ‌ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَ‌بِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُ‌وبِ ﴿٣٩﴾ وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ‌ السُّجُودِ ﴿٤٠﴾ وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِ‌يبٍ :

Moududi:  Hence bear with patience whatever they say, and celebrate your Lord's glory before the rising of the sun and before its setting; and in the night, too, celebrate His glory, in the wake of prostration. Hearken on the Day when the caller will call from a place nearby,

Asad:  “Hence, bear thou with patience whatever they may say, and extol thy Sustainer’s limitless glory and praise before the rising of the sun and before its setting; and in the night, too, extol His glory, and at every prayer’s end. And (always) listen for the day when He who issues the call (of death) shall call (thee) from close-by.”

Pervez:  In any case, you should not get disturbed by whatever they say against you. Remain steadfast and firm in your programme. In order to prove that the Nizam-e-Rabubiyyat of your Rabb is worthy of all Hamd, you should always work hard (to establish it practically) from morning till evening, during the dead of night and in the early hours of the morning (52:49). 41. (After this there will be a clash with the adversaries.) The Day will arrive when from the place nearby the caller will give a call for battle (The adversaries will reach the outskirts of the city of Medina for attack.)

Discussion:

The first two translations stipulate some kind of counting of prayers on the rosary (وَسَبِّحْ) – with particular timings – “before the sunrise”,,,and,,, “before the sunset”???  And again, a third time, viz., at night too!  And again and again, whenever you get free from continued prostration (وَأَدْبَارَ‌ السُّجُودِ), start counting on rosaries!

NOW, obviously that’s all you need to do, according to the above translations, to become a true Muslim in the traditional Islam, even if your family is starving, an army is advancing against you, or the roads and streets of your towns are infested with crime and terrorism; even if you are confronted with domestic, national, economic, political or social crises, just continue counting on the rosaries and prostrating to God the entire day and part of night!!!  What should be the duration of each round of this “divine act”, how many minutes or hours each time, we are not guided in this behalf by the unique intellectuals whom we call our nation’s elders and leaders, under some secret diplomatic policy!!!

It seems as if the counting of prayers on rosaries and continued prostration to God embodies some magic spell which would automatically bring about progress and prosperity in the nation, our defenses would be strengthened and all the social and domestic crises would be solved!!!  These dumb cattle like (kal an’amm – کالانعام) scholars of ours, who consist of such prominent names which would make you terrified if you even think of criticizing them, were most probably bereft of the facts that such protracted life-long idle sittings for worship rituals would essentially jam the working of their limbs and joints; food would refuse to be digested or metabolized, legs would be rendered unable to bear the weight of their bodies and, before long, they will be cripples!  Then they would be living on charity or alms!  That’s a tragedy which has already taken place at large, and the Muslim is collectively living a life of slavery, sustaining on loans and grants and depending entirely on foreign products and inventions!

For God’s sake, “Tasbeeh” (Root: s b h) is not the rosary to be counted while praying or glorifying God verbally!  Had you cared a little bit to open an Arabic lexicon, you would know in a jiffy what this word means!  You were not created by God as dumb, deaf, blind, to act this way.  Intellect and imagination is a gift bestowed by the Creator indiscriminately.  Where have you people lost your share of it, or to whom and for what cost have you sold this priceless treasure of yours?  Or have you mortgaged it to your despotic rulers in return for easy stipends from them for perpetuating your inactive life of counting on the rosaries?

The definition of “Tasbeeh” is “to remain steadfast and persevere with all your might and resources for achieving a certain goal or fulfilling a mission”, which you have misrepresented to mean a useless ritual based on laziness or sheer inactivity.  You never took pains to deliberate on whether the Holy Messenger of God had achieved great success in his mission by just prostrating or counting on rosaries?

However, in the third translation above, our respected teacher Allama Pervaiz effectively did away with the sickness called “Rosary” (tasbeeh), and by introducing its true academic definition, showed the Islamic world a new light.  Still, in the context of determining of day and night “timings” he could not expose the reality, and had to bend towards the same old misconception of worship and prayer, because fixing of certain day and night timings has to be linked with worship rituals!!!  The enforcement and expansion of a global ideology is always a constant or consistent duty, not bound by particular timings.  Determination of day or night timings does not apply to the global expansion of a divine mission or ideology, unless some rituals of prayer, worship, Namaaz or counting on rosaries are involved therein.

Modern Rational Translation

Let us now present here a modern academic and rational translation for your kind consideration.

Verse 50:39-40:

50:39-40 فَاصْبِرْ‌ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَ‌بِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُ‌وبِ ﴿٣٩﴾ وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ‌ السُّجُودِ ﴿٤٠﴾ وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِ‌يبٍ :

50:39-40  "Therefore, keep patience upon what they insinuate and keeping in view the target of establishing the glory and praise of your Sustainer (بِحَمْدِ رَ‌بِّكَ), keep striving hard with entire resources (وَسَبِّحْ) before the sun of your supremacy rises (قَبْلَ طُلُوعِ الشَّمْسِ); and before you fear its downfall (وَقَبْلَ الْغُرُ‌وبِ). And in the midst of the shadows of ignorance (وَمِنَ اللَّيْلِ), keep working hard towards this target (فَسَبِّحْهُ) as well as after you have already achieved the state of total submission (وَأَدْبَارَ‌ السُّجُودِ). And keep your hearing open to that time when an announcer would proclaim about a certain event from a station near about."

The other Verse sent to me for a latest translation has the same “timing” factor which allegedly relates to the prayer/worship rituals. Let us, without much ado, translate it straight-away in our purely academic and rational way illustrating the glorious real face of Quran which proves to be free from frivolous prayer rituals.

Verse 20:130:

20:130 فَاصْبِرْ‌ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَ‌بِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُ‌وبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَ‌افَ النَّهَارِ‌ لَعَلَّكَ تَرْ‌ضَىٰ:

20:130:  “Therefore, whatever the people insinuate against you, keep steadfast in your goals (فَاصْبِرْ), and before the sun of your dominance/supremacy arises (قَبْلَ طُلُوعِ الشَّمْسِ)– and also before it is feared to decline (وَقَبْلَ غُرُ‌وبِهَا ), keep striving hard with all resources (سَبِّحْ) to establish and expand the glory and praise of your Sustainer (بِحَمْدِ رَ‌بِّكَ). Also keep striving (فَسَبِّحْ) to block the dominance of darkness of ignorance (آنَاءِ اللَّيْلِ), and attack both flanks (َطْرَ‌افَ) of the flowing stream of repulsion, reproach and chiding (النَّهَارِ) so that you may achieve a state of full satisfaction.”

Difficult words defined from authentic lexicons:

Siin-Ba-Ha =س ب ح : سبح: : to swim, roll onwards, perform a daily course, float, the act of swimming, occupy oneself in: the accomplishment of his needful affairs or seeking the means of subsistence, business/occupation, those who are floating, went/travel far, being quick/swift. To praise/glorify/hallow/magnify, sing/celebrate praise, holy, declaring God to be far removed or free for every imperfection/impurity.

Ghayn-Ra-Ba : غ ر ب: غرب: = went/passed away, depart/retire/remove/disappear, become remote/distant/absent/hidden/black, withdraw, western, foreign/strange, exceed, abundance, sharpness, (maghrib = sunset), black, raven-black, setting place of the sun, the west.

Qaf-Ba-Lam = ق ب ل : قبل: to accept/admit/receive/agree, meet anyone, to face/encounter someone/something, advance/approach, before, correspond, counteract/compare/requite/compensate, the front part (12:26), accept with approval, show favour.

GOD BLESS YOU ALL.

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Aurangzaib Yousufzai – September 2017

Thematic Quranic Translation Series

Installment 23

 (In English Language)

GOG AND MAGOG

From Chapters Al-Ambiaa (21)

 and Al-Kahaf (18)

Academically and Rationally Re-translated

PRELUDE

What the Muslims of today have inherited of their Religion or of its only source, the Divine Scripture called the Quran, is nothing but the corrupted and wishfully molded legacy of the enemies of Islam.  These enemies were none other than the posterity of the arch enemy of Mohammad pbuh, the Quraishi Chieftain of Pagan Arabs in Makkah, Abu Sufyan, known in history as the Umayyad dynasty of despotic monarchic rulers.  They had succeeded in unleashing a counter-revolution against the Islamic kingdom of God, known as the Pious Caliphate, as early as only 24 years after the sad demise of the holy Messenger.

It is a foregone conclusion that after a lapse of 1400+ years, Islamic ideology of human emancipation is still riddled with confusion and puzzles.  Its postulates are constantly being brought under thorough investigation and research.  Exegeses are still being written, irrespective of the fact that a mountain of unreadable exegetic material is available since old times.  This unbridled passion reveals the inner conviction of Islamic scholars that no version of the esoteric material available in the name of Islamic doctrine comes up to the satisfaction of the Muslim intelligentsia.  However, it appears that no one is competent enough to extract or discover the pearls of wisdom lying hidden under the fictitious interpretations of this Scripture, in a way that its pure and pristine image is fully revealed in a language and style that is comprehensible for all; a style which should go a long way in clearing up the rubbish of superstition, myth and miracles; which must conform with the criteria of modern knowledge, intellect and sciences; and which may not allow an admixture of human thoughts and concepts with the holy Word of God.  To write an absolutely pure and strict translation of the Word of God, without adding a single word from any outer source whatsoever – and which should still be fully comprehensible in its narrative - is a venture which requires the hardest of toils, along with the deepest of insight into the aims and goals of the Quran.  Such research ventures do not match with the easy going mindset of the Muslim scholars of our time.

In the present series of purely Rational and Academic translations of Quranic Themes, effort is made to virtually follow the above mentioned criteria of research undertakings.  The target is to condemn and discard the ongoing chain of a 1400-years long pattern of “tafseer writing” (explanation, interpretation, exegesis, etc.) where the writer can add heaps of wishful material into his translation work, from all non-Quranic sources.  It is ensured that the Quran may at last be presented in your own language, in its purest form, in full cohesion with its Author’s own words.  The Exalted Author proclaims that this Book of His DOES NOT need a single word of further explanation, as it is already exhaustively explained.

It is a universal truth that the Word of God always descends for the benefit of the entire humanity.  It is therefore imperative that its pure and strict word-to-word translation is done for all the peoples on the globe in their own languages, without adding a single word on the pretext of explanation or interpretation.  As for the Quran, the entire humanity is envisioned to be able to benefit from this spring of mercy and beneficence, instead of only the Arab nation.  The Quran is therefore presented as fully convertible into any other language.

There’s no authenticity in the general saying that “the Quran can’t be translated into another language”. It’s a claim by those who are not qualified to undertake the arduous task of a self-sufficient and self-explanatory translation, or whose aims and goals are to wrap the Quran in the cloak of their wishful fabrications.  A corrupted translation would always require a heavy input of personal concepts loaded with ill intention under a vicious agenda, and it is this kind of dishonesty which always turns a pure and honest translation work into an impure and dishonest “interpretation,” which is an act of transgression as confirmed by various Quranic injunctions.

As for our present theme of Gog and Magog, you will also note here, that in spite of a factual academic and rational translation, we have been diverted towards an explanation which is meaningless and inconsistent with its context.  In this explanation lots of old mythology has been incorporated.  Some existing translations are quoted here-under for your kind perusal, which reflect their futility by their ambiguous style of narration.  These terms are depicted in only two places in the Quran, and in the Quran’s own unique style, one place explains the other place automatically. 

Here are some references from the prevalent misguiding translations:-

Chapter al-Ambiaa – 21:95-96:

وحرام علیٰ قریۃ اھلکناھا انھم لا یرجعون(95) حتیٰ اذا فُتحت یاجوج و ماجوج و ھم من کل حدب ینسلون(96)۔

Maudoodi: It has been ordained against every town that We ever destroyed that they shall not return (to enjoy a new lease of life) until Gog and Magog are let loose, and begin swooping from every mound,

Shakir: And it is binding on a town which We destroy that they shall not return. Even when Gog and Magog are let loose and they shall break forth from every elevated place.

Ahmed Ali: It is imperative that a habitation We have destroyed will not desist (from unbelief) Until when the way is opened up for Gog and Magog and they press from every elevated place,

Arberry: There is a ban upon any city that We have destroyed; they shall not return till, when Gog and Magog are unloosed, and they slide down out of every slope,

Asad: Hence, it has been unfailingly true of any community whom We have ever destroyed that they [were people who] would never turn back [from their sinful ways] until such a time as Gog and Magog are let loose [upon the world] and swarm down from every corner [of the earth],

Yusuf Ali: But there is a ban on any population which We have destroyed: that they shall not return, Until the Gog and Magog (people) are let through (their barrier), and they swiftly swarm from every hill.

Pervaiz: On the contrary, those communities whose potentialities are hindered from evolving, they ruin themselves and become deprived of life’s pleasantries; they in that case cannot return to prosperity. However, a way out of this impasse can come their way if powerful and efficient nations invade them and capture their territories. Then eventually, as a reaction to that slavery, those dead nations can re-infuse in themselves the spirit of a new life and they set out to struggle to regain their lost freedom.”

A review of all the above translations would reveal that only the last translation by Mr. G.A. Pervaiz holds some amount of rationality.  However, it still is founded on his personal concepts.  Personal concepts are not allowed by Allah to proliferate and spoil the essence of His injunctions.  All the rest are writing un-intelligible or insane explanations.  It can be easily discerned that these translators, while working on this text, were fully aware of the fact that their work cannot come up to any standard of intelligence, being utterly meaningless.  They still did not venture to insert some sense therein by undertaking some research by way of some diverse studies or hard working. 

Many questions arise out of their translations like :

-who were those Gog and Magog; where are they found;

-what kind of cages or dungeons were they kept imprisoned in;

-who was going to free them or “unlock” the doors of their cells;

-what kinds of “heights” they would be climbing down from;

-and by their invasion, how the invaded nations would become alive from dead?

Are there such hypothetical invading militant nations existing on the globe in hiding who would act in this way with all the dead nations?

The modern man, as we all know, has explored and discovered all the depths and heights of this globe, and they have failed to find Gog Magog of this myth kept imprisoned in some particular geographical areas of the globe.  And if Gog Magog means some nations with military might who colonize weaker nations (G.A. Pervaiz), we daresay that during the last three centuries of colonization by European nations, we have not noticed dead nations regaining a new lease of life.  The former colonies are still slaves economically, culturally and strategically.  The great invasion of the Mongols into Muslim territories took place 800+ years ago, and did not revive the Muslim spirits in the least.  Their might and unity withered away, and smaller independent states surfaced here and there and kept engaged into armed skirmishes against each other, culminating at last into slavery of Western powers.

And now presented is a contextually cohesive and consistent, fully rational translation in which you won’t find a single word or thought added from any un-Quranic source in the name of interpretation, but which still explains the episode precisely into its original form of a natural law governing nations :

وحرام علیٰ قریۃ اھلکناھا انھم لا یرجعون(95) حتیٰ اذا فُتحت یاجوج و ماجوج و ھم من کل حدب ینسلون(96)۔

21:95-96  “It becomes a state of prohibition (حرام) imposed upon those communities (علیٰ قریۃ) whom violation of our laws have sunk into disgrace and oblivion (اھلکناھا), that they can’t regain their former status (یرجعون), unless the perpetrators of corruption in their societies (یاجوج و ماجوج) are conquered/overcome (فُتحت) and they are plucked apart from all higher posts of power and authority (من کل حدب) and thrown away by cutting into pieces (ینسلون).”

Now this latest translation can be rechecked by a comparison with all the previous work.  Many misconceptions will be removed in a jiffy.

Please check the following popular names :- Modudi, Sahih International, Pikthal, Yusuf Ali, Shakir, Mohammad Sarwar, Mohsin Khan, Arberry, Jalandhary, Allama Asad, Allama Pervaiz, etc.  In their work you would come across an ambiguous, mythical, or illogical, or a personal concept-based translation which is totally devoid of the rational Quranic definition of Gog and Magog, although this definition has been vividly explained within the Quran in its Chapter Al-Kahaf.

Moreover, in all of their work, they have assumed the meaning of “Futihat” , without exception, as “having opened”, whereas, its authentic definition illustrates the meanings of “having victory, to overcome, to dominate by defeating”, etc. etc. which is found in every Arabic Lexicon. This meaning is proven from Quranic text too (see Chapter Al-Fatah), and therefore, is offering a most rational and befitting equivalent in this context too. “Hadab” has been invariably taken for a physical station of high altitude, whereas it can easily mean “higher post or rank or position of power and authority”. “Yansiloon” is assumed as “climbing down” while it clearly denotes plucking out and shredding into pieces.

Since the earlier exegeses have defined the above terms in their wishful form of “opening” or “setting free”, “physical heights”, and “climbing down”, so our rigid and blind fraternity of conformist scholars did not allow us to look for a more suitable alternative definition.

Kindly look at Chapter Al-Kahaf, Verse 18:94:

"قالوا یا ذا القرنینِ ان یاجوجَ و ماجوجَ مفسدونَ فی الارضِ۔"

“They said : “O Zal Qarnain, indeed Gog and Magog are the perpetrators of chaos and unrest in our land.”

Please note that Allah swt Himself clears the point here that the term Gog and Magog is an idiom used for the powerful elite class of people whose interest is to keep the land full of chaos and violence. Every nation has its own Gog and Magog and they are those who are clinging to all the seats of power in a society. They need to be plucked out of those seats and thrown out into pieces. Only then a society can look forward to bringing peace and prosperity to its people.

The complete Verse is presented as follows :-

قالوا یا ذا القرنینِ ان یاجوجَ و ماجوجَ مفسدونَ فی الارضِ فھل نجعلُ لک خرجا علٰ ان تجعل بیننا و بینھم سدا (94)۔ قال ما مکّنّی فیہ ربی خیر فاعینونی بقوّۃ اجعل بینکم و بینھم ردما (95)۔

18:94-95  “They informed him: “O Zal Qarnain, indeed here we have an elite group of perpetrators of chaos and violence (یاجوجَ و ماجوجَ مفسدونَ) in our land; so what about us offering you recompense if you create between them and us a protective division.” He replied: “Whatever my Sustainer has bestowed upon me of resources, that’s sufficient for me; so you just stand up to assist me with your manpower, and I would take steps to settle what is between you and them in an appropriate manner”.

In spite of this most logical, and fully authentic possible outcome, the entire corpus of earlier and later interpreters have derived supernatural kinds of ambiguous concepts there from by assuming Gog and Magog to be a peculiar violent people hidden from the civilized world.  In fact, it was easy for them to copy centuries-old explanations of these terms from Bibles’ books, Ezekiel and Book of Revelations and incorporate them into the Quran, letting their own intelligence to rot in disability.  At the same time, these scholars are adamant in their standpoint that the Bibles are distorted or corrupted books.  The question thus arises as to why have they copy-pasted Gog and Magog’s borrowed definitions from those books on the pages of the Quran? I’m sure they would have no answer to cover their hypocrisy.

Resultantly, hundreds of pages are filled with conjectures made to interpret the terms Gog and Magog, and imagination is employed in quoting their attributes and capabilities.  And that’s done in utter disregard of the fundamental principle that in a Quranic translation, adding a single word from your own suppositions is tantamount to a serious crime.  Hence, our old translations, as well as the entire centuries-old heaps of Interpretations, are the living and burdensome symbols of sin and crime.

Important words (in parenthesis) defined from authentic lexicons:

N s l : نسل : to beget, procreate, sire, father (children)

Verb: to pluck out; to pluck, to ravel out, unravel (to open a knot), to fall out, to separate into fibers, to shred, undo, to fall out; to imprecate (offensive words).

H d b : حدب : noun: protuberant; raised high, elevated, grown up; grown high.

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Aurangzaib Yousufzai – September 2017

Thematic Quranic Translation Series

Installment 21

(In English Language)

Ashaab-e-Kahaf (The Seven Sleepers) Versus 

Ashaab-e-Raqeem (Those in Authority)

(Chapter 18 - Al-Kahaf) 

The Ancient Myth Busted Thru a Modern

Academic and Rational Re-translation

PRELUDE

This is another link in the current chain of Thematic Translations from the Quran.  The foundation of this work rests upon the latest human knowledge and the highest level of man’s conscious evolution hitherto attained.  Effort is made to purify the element of myth and mystery viciously incorporated into the Quranic doctrine.  Conformity with the overall message of Quranic guidance - which is the harbinger of building a human character on lofty universal values and ideals - is fully observed and maintained.  This time the topic under research is the episode of “Ashaab-e-Kahaf and Al-Raqeem,” which is stipulated in the Chapter Al-Kahaf of the Quran, and has been made a target of distortion into a miraculous tale.

Fake Supernatural narrative of traditional translations and exegeses:

A group of young enthusiasts/stalwarts taking refuge in an unknown CAVE; carrying a treasure with them; lying miraculously in hibernation hundreds of years; the sun sidetracking automatically from above them while on its route, so as not to disturb their sleep; changing of their sides by Allah Himself during their sleep; a “dog” on watch for hundreds of years; intruders shunning away for fear of the dog; at long last, a change taking place in their society and they get awake; decide to send a companion to the nearest settlement with old coins for fetching foodstuff; people in their native place remembering them respectfully, and building a temple in their memory; etc. etc.

Christian Background:

This mythically painted tale of Seven Sleepers has its origins in Christian mythology, and belongs to that era when Christianity had not yet acquired the status of general acceptance.  The followers of this faith had to face the wrath of the Roman Empire.  By virtue of the special structure of this tale, it is regarded among miracles in that faith group too.  According to relevant traditions, this episode depicts the struggle of a group of young and enthusiastic Christians of the city called Ephesus in the era of Roman Emperor Decius in the year 250 AD.  Most of its sources have Syriac origins.  The Christian Saint Gregory of Tours gave prominence and publicity to this tale in Christendom through his Book of Miracles edited in the sixth century AD.  Later Christian writers added more fiction into it.  The venue of this episode and its details were freely subjected to changes, additions and amendments, and every time some more exaggeration was employed.  This old story was re-written in the Quran in its true light and with accurate details, for the reason that in the identical struggle launched by our beloved Prophet Mohammad, this may be brought forth as a guiding and encouraging example.

Adulteration by Muslim Exegetists:

It is deplorable that Muslim Interpreters too displayed the same old slave mentality, and converted the entire rational and religious foundations of this episode into fiction and miracle; and thus painted an illogical and supernatural picture of it.

Although, what could have explained it more elaborately than the Quran, except if they could have kept in view its literary Arabic language, and pondered upon it in an academic way, which was possible only if they had no ill intentions in their working agenda.

The Element of Rationality Brought Forth:

Let us now try to bring forth a research-based translation that stands on logic and rationality, and keeps in view the great classical and literary narrative of Quran’s style as well as its original socio-political perspective. All available material on this theme has been studied. Some earlier writers have tried their level best to avoid the fiction-based old translations, but have not succeeded in reaching the insight of Quranic narrative fully, nor have been able to present a satisfactory, consistent, and easily comprehensible translation conforming to the context. However, their efforts in bringing about a change from the old, corroded pattern of irrational translations are appreciated.

This translation though is a modern and most advanced effort in exposing the truth of a part of Quran in its own true light, yet it can’t be declared the last word, or the final decisive verdict, etc. Those busy in purely academic research in exploring the lost true Quranic ideology are invited to inform this writer about their opinion. Any clear error or omission, if noted, may be pointed out. The writer takes full responsibility of un-intentional errors or omissions.

Relevant Quranic Context – Verses 18:1-8:

Let us start with the background of this Episode which spans Verses 1 to 8 of Chapter 18 and is closely related to and is critical of the distortion made into its reality by old Christian clergy.

Verses: 18:1-3

الحمد للہ الذی انزل علیٰ عبدہ الکتاب و لم یجعل لہ عوجا (1) قیما لینذر باسا شدیدا من لدنہ و و یبشر المومنین الذین یعملون الصالحات ان لھم اجرا حسنا (2) ماکثین فیہ ابدا (3)۔

18:1-3  All praise is to Allah Who sent down the Book of Values to His Subject as He does not wish to leave a doubt or ambiguity in the mission entrusted to him. It is a knowledge that bestows solidarity and stability and is meant to forewarn about the severe punishment to come from His end, and to give glad tidings to those people of faith and peace who perform reformative/constructive deeds, that for them is an excellent reward with which they will abide forever.

Verses 18:4-8

18:4-8  و ینذر الذین قالو اتخذ اللٰہ ولدا (4)۔ ما لھم بہ من علم و لا لآبائھم۔ کبرت کلمۃ تخرج من افواھھم۔ ان یقولون الا کذبا (5)۔ فلعلک باخع نفسک علیٰ اثارھم ان لم یؤمنوا بھذا الحدیث اسفا (6)۔ انّا جعلنا ما علی الارض زینت لھا لنبلوھم ایھم احسن عملا (7)۔ ا انّا لجاعلون ما علیھا صعیدا جرزا (8)۔

18:4-8  Furthermore, it also warns that group of men who assert that God has taken unto Himself a son. No knowledge whatever have they of Him, and neither had their forefathers: dreadful is this saying that comes out of their mouths and nothing but falsehood do they utter! But wouldst thou, perhaps, torment thyself to death with grief over their conduct if they are not willing to believe in this message? Behold, We have willed that all beauty on earth be a means by which We put them all to a test in self-evolution (لنبلوھم ایھم), on the criterion of best conduct (احسن عملا); and, verily, We shall subject all that is on it to a high degree of destruction.

And NOW the Episode begins :

Verse 18:9

ام حسبت ان اصحاب الکھف و الرقیم کانو من آیاتنا عجبا

18:9  And if you also have reckoned, like the above mentioned group, that the historical episode of those who migrated and took protection in the Divine Guidance (اصحاب الکھف ) against the authorities of their time (الرقیم) was a miracle out of our signs?

Verse 18:10-12

18:10-12: اذ اوی الفتیۃ الی الکھف فقالو ربّنا آتنا من لدنک رحمۃ و ھیّی لنا من امرنا رشدا (10)۔ فضربنا علیٰ آذانھم فی الکھف سنین عددا (11)۔ ثمّ بعثناھم لنعلم ایُّ الحزبین احصیٰ لما لبثوا امدا (12)۔

18:10-12  It had come to pass that when those youth took refuge in the divine guidance (الکھف), they had beseeched thus: "O our Sustainer! Bestow on us grace from Thyself, and endow us with consciousness of what is right for our mission!" And thereupon We made them set off (فضربنا) by giving ear for a complete learning (علیٰ آذانھم) in our Guidance (فی الکھف) for many years to come. Then we deputed them on its dissemination (بعثناھم) so that we may mark out which of the two opposing fronts has fully covered and understood (احصیٰ) that for which they had passed through (لبثوا) an extreme (امدا) confrontation.

Verses 18:13-15

18:13-15 : نحن نقصُُّ علیک نباھم بالحق۔ انّھم فتیۃ آمنو بربھم و زدناھم ھدی (13)۔ وربطنا علیٰ قلوبھم اذ قاموا فقالو ربنا ربّ السّماواتِ و الاَرضِ لن ندعو من دونہ الٰھا ۔ لقد قلنا اذا شططا (14)۔ ھٰؤلاءِ قومنا اتخذو من دونہ آلھۃ۔ لو لا یاتون علیھم بسلطان مبین۔ فمن اظلمُ ممّن افتریٰ علی اللٰہ کذبا (15)۔

18:13-15  We are relating to you the news of them which reflect the truth about them. They were young men who had attained to faith in their Sustainer: and so We had deepened their consciousness about our guidance and endowed their hearts with strength, so that they took a firm stand and proclaimed that their Lord alone was the Sustainer of the heavens and the earth. Never shall we invoke any authority other than Him: If we did, we should indeed have uttered an enormity! These people of ours have taken to obeying other authorities instead of Him, without being able to adduce any reasonable evidence in support of their beliefs. Therefore, who could be more wicked than he who invents a lie about God?

Verse 18:16

18:16  و اِذ اعتزلتموھم و ما یعبدون الا اللٰہ فآووا الی الکھفِ ینشر لکم ربکم من رحمتہ و یُھیّی لکم من امرکم مرفقا (16)۔

18:16  And O people, now that you have withdrawn from them and from all that they obey instead of God, take refuge in the divine guidance (فآووا الی الکھفِ): God will spread His grace over you, and will endow you all help and assistance in your affairs.

Verse 18:17

18:17: و تری الشمس اذا طلعت تزاورُ عن کھفھم ذات الیمینِ و اذا غربت تقرضھم ذات الشمالِ و ھم فی فجوۃ منہ۔ ذلک من آیاتِ اللٰہ۔ من یھدِ اللٰہ فھو المھتد۔ و من یضلل فلن تجد لہ ولیّا مرشدا (17)

18:17  And it is amply clear to you O Messenger that whenever the sun of glory rises (الشمس اذا طلعت) upon a people, it is always based upon (تزاورُ عن) the same divine guidance that those youth had pursued (کھفھم), and embodies blessings and achievements (ذات الیمینِ) and when it declines (اذا غربت), it is because the community, by moving away (تقرضھم) from that guidance, becomes undesirable, hateful and devious (ذات الشمالِ), while those reformers already distance themselves away from it (فجوۃ منہ). These are the open signs as to how God’s guidance works. Indeed whom God guides, he alone becomes the guided one (المھتد); whereas, for him whom He lets go astray, thou can never find a protector and guide.

Verse 18:18

18:18  و تحسبھم ایقاظا و ھم رقود۔ و نقلبھم ذات الیمین و ذات الشمال۔ و کلبھم باسط ذراعیہ بالوصید۔ لو اطلعت علیھم لولّیت منھم فرارا و لملئت منھم رعبا (18)۔

18:18  And should you reckon that they were rendered incapacitated or killed (ایقاظا), they were rather kept in silent waiting (رقود) during which time our laws kept causing transformations in their community (نقلبھم) embodying progress and blessings (ذات الیمین) and decline and wretchedness (ذات الشمال) in certain degrees. During this time their hard struggle and the intensity of their spirit (کلبھم) continued to expand (باسط) and stretch its arms in both directions firmly (ذراعیہ بالوصید). Hadst thou come upon them during that period, thou wouldst surely have turned away from them in flight (لولّیت منھم فرارا), as you would surely have been filled with awe of them (رعبا).

Verses No.18:19-20:

18:19-20  و کذلک بعثناھم لیتساءلوا بینھم ۔ ۔ قال قائل منھم کم لبثتم ۔۔ قالو لبثنا یوما او بعض یوم۔۔قالو ربکم اعلم بما لبثتم فابعثوا احدکم بورقکم ھذہ الی المدینۃ فلینظر ایّھا ازکیٰ طعاما، فلیا تکم برزق منہ و لیتلطّف و لا یشعرن بکم احدا (19)۔ انّھم ان یظہروا علیکم یرجموکم او یعیدوکم فی ملتھم و لن تفلحو اذا ابدا (20)۔

18:19-20  And in the course of time We directed (بعثناھم) them to hold a decisive discussion among them (لیتساءلوا بینھم). One of them raised the question as to how long a time have you spent (کم لبثتم) in this struggle. Some said that they must have spent a certain period of time (یوما لبثنا), or a part of that period (بعض یوم). Others suggested to let their Sustainer know exactly how long they had endured, but for now, let us depute (فابعثوا) this matured and intelligent one (بورقکم ھذہ) of your group (احدکم) to the town to assess as to what are the most vital points of information (ازکیٰ طعاما) and then bring you (فلیا تکم) the knowledge thereof (برزق منہ). But let him take extra precaution and use very subtle manners (لیتلطّف) and by no means make anyone aware of you (یشعرن بکم): for, behold, if they should capture you, they might subject you to torture (یرجموکم), or forcefully turn you back to their faith (یعیدوکم فی ملتھم), in which case you would never attain success in your mission.

Verse 18:21

18:21: و کذلک اعثرنا علیھم لیعلموا انَّ وعد اللٰہ حقُّ و انَّ السّاعۃ لا ریب فیھا اذ یتنازعون بینھم امرھم، فقالوا ابنُوا علیھم بنیانا۔ ربھم اعلم بھم۔ قال الّذین غلبوا علیٰ امرھم لنتّخذنّ علیھم مسجدا (21)۔

18:21  AND IN THIS way We had drawn the attention of their community to their achievements, so that they might know that God's promise was true, and that there can be no doubt as to approaching time of the final judgment. And so, while they were debating among themselves, some recommended to build (ابنُوا) a case against them (علیھم) on solid grounds; God knows best what they have gone through." Said they whose opinion on their plight prevailed in the end: "We shall definitely be taking steps (لنتّخذنّ) by raising a center of submission to surrender (مسجدا) to their teachings”.

Verse 18:22

18/22: سیقولون ثلاثۃ رابعھم کلبھم و یقولون خمسۃ سادسھم کلبھم رجما بالغیب۔ و یقولون سبعۃ و ثامنھم کلبھم۔۔ قل ربی اعلم بعدّتہم ما یعلمھم الا قلیل۔ ۔ فلا تمار فیھم الّا مراء ظاھرا و لا تستفت فیھم منھم احدا (22)۔

18:22  Some will continue to gossip that they were three, the fourth of them being their dog; while others will say they were five, with their dog as the sixth of them, idly guessing at something of which they can have no knowledge. And some will say, they were seven, the eighth of them being their dog. Say: "My Sustainer knows best how many they were. They had very little knowledge of them. Hence, do not argue with people about them in the absence of an obvious argument, and do not issue a conclusive statement about them to anyone.

Verse 18:23-24

18:23-24 و لا تقولن لشیء انّی فاعل ذلک غدا (23)۔ الّا ان یشاء اللٰہ ۔ و اذکر ربک اذا نسیت و قل عسیٰ ان یھدین ربّی لاقرب من ھذا رشدا (24)۔

18:23-24  AND NEVER say about anything, "Behold, I shall do this tomorrow," without adding, "if God so wills." And if thou should ever lose the right track, do invoke your Lord’s attributes and say: "I pray that my Sustainer guide me, even closer than this, to a consciousness of what is right!"

Verses 18:25-27

18:25-27: و لبثو فی کھفھم ثلاث مائۃ سنین وازدادوا تسعا (25)۔ قل اللٰہ اعلمُ بما لبثُوا ۔ لہ غیب السماواتِ و الارض۔ ابصر بہ واسمع ۔ ما لھم من دونہ من ولیّ و لا یشرک فی حکمہ احدا (26)۔ واتلُ ما اُوحی الیک من کتابِ ربّک ۔ لا مبدّل لکلماتہ و لن تجد من دونہ ملتحدا(27)۔

18:25-27  AND according to them they remained in their shelter three hundred years; and some have added nine to that number. Tell them, only God knows best how long they remained there. For Him alone is the knowledge of the hidden reality of the heavens and the earth: how well does He see and hear! No guardian have they apart from Him, since He allots to no one a share in His rule!" AND follow closely whatever has been revealed to thee of thy Sustainer's writ. There is nothing that could alter His words; and thou canst find no refuge other than with Him.

AND NOW a running translation without interruptions:

All praise is to Allah Who sent down the Book of Values to His Subject as He does not wish to leave a doubt or ambiguity in the mission entrusted to him. It is a knowledge that bestows solidarity and stability and is meant to forewarn about the severe punishment to come from His end, and to give glad tidings to those people of faith and peace who perform reformative/constructive deeds in the society, that for them is an excellent reward with which they will abide forever.

Furthermore, it also warns that group of men who assert that God has taken unto Himself a son. No knowledge whatever have they of Him, and neither had their forefathers: dreadful is this saying that comes out of their mouths and nothing but falsehood do they utter! But wouldst thou, perhaps, torment thyself to death with grief over them if they are not willing to believe in this message? Behold, We have willed that all beauty on earth be a means by which We put them all to a test in self-evolution, on the criterion of best conduct; and, verily, We shall subject all that is on it to a high degree of destruction.

And if you also have reckoned, like the above mentioned group, that the historical episode of those who migrated and took protection in the Divine Guidance against the authorities of their time was a miracle out of our signs?

It had come to pass that when those youth took refuge in the divine guidance, they had beseeched thus: "O our Sustainer! Bestow on us grace from Thyself, and endow us with consciousness of what is right for our mission!" And thereupon We made them set off by giving ear for a complete learning in our Guidance for many years to come. Then we deputed them on its dissemination so that we may mark out which of the two opposing fronts has fully covered and understood that for which they had passed through an extreme confrontation.

We are relating to you the news of them which reflect the truth about them. They were young men who had attained to faith in their Sustainer: and so We had deepened their consciousness about our guidance and endowed their hearts with strength, so that they took a firm stand and proclaimed that their Lord alone was the Sustainer of the heavens and the earth. Never shall we invoke any authority other than Him: If we did, we should indeed have uttered an enormity! These people of ours have taken to obeying other authorities instead of Him, without being able to adduce any reasonable evidence in support of their beliefs. Therefore, who could be more wicked than he who invents a lie about God?

And O people, now that you have withdrawn from them and from all that they obey instead of God, take refuge in the divine guidance: God will spread His grace over you, and will endow you all help and assistance in your affairs.

And it is amply clear to you O Messenger that whenever the sun of glory rises upon a people, it is always based upon the same divine guidance that those youth had pursued, and embodies blessings and achievements and when it declines, it is because the community by moving away from that guidance, becomes undesirable, hateful and devious while those reformers already distance themselves away from it. These are the open signs as to how God’s guidance works. Indeed whom God guides, he alone becomes the guided one; whereas for him whom He lets go astray thou can never find a protector and guide.

And should you reckon that they were rendered incapacitated or killed, they were rather kept in silent waiting during which time our laws kept causing transformation in their community embodying progress and blessings and decline and wretchedness in certain degrees. During this time their hard struggle and the intensity of their spirit continued to expand and stretch its arms in both directions firmly. Had you come upon them during that period, thou would surely have turned away from them in flight, as you would surely have been filled with awe of them.

And in the course of time We directed them to hold a decisive discussion among them. One of them raised the question as to how long a time have you spent in this struggle. Some said that they must have spent a certain period of time, or a part of that period. Others suggested to let their Sustainer know exactly how long they had endured, but for now let us depute this matured and intelligent one of your group to the town to assess as to what are the most vital points of information and then bring you the knowledge thereof . But let him take extra precaution and use very subtle manners and by no means make anyone aware of you: for, behold, if they should capture you, they might subject you to torture, or forcefully turn you back to their faith, in which case you would never attain success in your mission.

AND IN THIS way We had drawn the attention of their community to their achievements, so that they might know that God's promise was true, and that there can be no doubt as to approaching time of the final judgment. And so, while they were debating among themselves, some recommended to build a case against them on solid grounds; God knows best what they have gone through." Said they whose opinion on their plight prevailed in the end: "We shall definitely be taking steps by raising a center of submission to surrender to their teachings”.

Some will continue to gossip that they were three, the fourth of them being their dog; while others will say they were five, with their dog as the sixth of them, idly guessing at something of which they can have no knowledge. And some will say, they were seven, the eighth of them being their dog. Say: "My Sustainer knows best how many they were. They had very little knowledge of them. Hence, do not argue with people about them in the absence of an obvious argument, and do not issue a conclusive statement about them to anyone.

AND NEVER say about anything, "Behold, I shall do this tomorrow," without adding, "if God so wills." And if thou should ever lose the right track, do invoke your Lord’s attributes and say: "I pray that my Sustainer guide me, even closer than this, to a consciousness of what is right!"

AND according to them they remained in their shelter three hundred years; and some have added nine to that number. Tell them, only God knows best how long they remained there. He alone has the knowledge of the hidden reality of the heavens and the earth: how well does He see and hear! No guardian have they apart from Him, since He allots to no one a share in His rule!" AND follow closely whatever has been revealed to thee of thy Sustainer's writ. There is nothing that could alter His words; and thou canst find no refuge other than with Him.

Important words in parenthesis defined from 10 authentic lexicons:

Ashaabul Kahaf: kahaf: place of protection; cave, place of refuge, safety and settlement; a helpful person.

Al-Kahaf: a particular place of protection; a shelter provided by God; to come under the safety and protection of Divine Teachings.

Al-Raqeem: Raqam: something written, book, writing, inscription, intelligence, star-studded sky; the elite class of a time; ruling class; people of authority.

Ba’athna-hum; Ba’atha: Anything that is sent; Rousing, exciting, putting in motion or motion; Incited, urged, instigated or awoke.
Raising/rousing (e.g. of the dead to life); Sleepless or wakeful;
Hastening, quick, swift in going, impelled or propelled.

Ahsaa احصیٰ: HSY: to number/count/calculate/count/compute a thing, to reckon a thing, reach the last number of a thing, collect into an aggregate by numbering, retain a thing in the memory, understand a thing, register/record the number of a thing, comprehend or know a thing altogether.

Ash-Shams الشمس: The Sun; to be bright with sunshine, be glorious, be sunny. shams - Sun is a symbol of glory.

Tala’at طلعت: Tala’: to ascend/rise, go up, learn, come on, come towards anyone, start from, climb upon, reach, sprout, notice, look, seek, examine, expose, explain, appear, inform, occur, consider, know. tal'un - the spathe or sheath in which the flowers of the date palm are enclosed, also the fruit when it first appears, fruit, ranged dates. tuluu - rising. matla'un - twilight of rising (of sun). atla'a (vb. 4) - to make manifest to anyone, cause one to understand. ittala'a for itta'ala'a (vb. 8) - to mount up, penetrate. attala'a for a'attala'a - has he penetrated (here the hamzah of union waslah being omitted after the interrogative hamzah).

Tazawar تزاور: visit, visitor, incline towards, he honoured him, falsify/beautify/embellish, lie/untruth, adjust/correct, decline or turn aside from it, determination.

Al-Yameen الیمین: right side, right, right hand, oath, bless, lead to the right, be a cause of blessing, prosperous/fortunate/lucky.

Gharabat غربت: Gharaba: went/passed away, depart/retire/remove/disappear, become remote/distant/absent/hidden/black, withdraw, western, foreign/strange, exceed, abundance, sharpness, (maghrib = sunset), black, raven-black, setting place of the sun, the west.
Taqridh-hum; Qaradha; تقرضہم، ق ر ض; to cut, turn away from, severe, do good deed.

Zaatush-Shimaal ذات الشمال; Shimaal: The opposite of Al-Yameen; a disunited and discomposed state of affairs; undesirable, hateful, devilish nature; tendency towards the left; misfortune; north, northwards.

Fijwatan فجوۃ; opening, set apart, open wide, a fissure. Separation, a wide distance, decline in power and authority.

Eeqadhan ایقاضا; w q dh; to beat to death, beat severely, strike violently, be killed by a blow.

Raqood رقود; r q d : to sleep, lull, be dull, ragged, overlook. ruqud - sleeping. marqad - bed, sleeping place, grave.

Kalab, Kalabu-hum کلبہم، ک ل ب: Dog, a savage animal, seized by rage, madness, be filled with intense emotions, hardship, antagonism, hydrophobia, greed, to eagerly desire, it became severe or intense, he pressed hard or vehemently.

Baasitun باسط، بسط; to expand, expanded, stretched.

Dhra’i-hi ذراعیہ؛ ذرع; fore legs, both arms, strength, measure, length, ability, capability, to stretch to great length.

Bil Waseed بالوصید; وصد: Fast, strong, firmly established in its place, to stand up, to mobilize resources, treasury, to build a store, etc.

Bi-Waraqi-kum بورقکم، ورق; piece of paper, paper from a book, document, addresses, prime of youth, freshness, beauty, silver, silver coin; A youth in his prime; young ones of a group/community.

Fal-yanzur: فلینظر؛ نظر: He looks, analyzes, assesses, studies, gets knowledge and awareness.

Azkaa Ta’aman ازکیٰ طعاما: a best and complete study and knowledge of affairs: Ta’aam; food, acquisition, inoculation, to impart knowledge, to equip with knowledge.

Azkaa: z k w; زکو؛ زکیٰ؛ ازکیٰ: Holder of the best of knowledge, strength, growth; developed, prosperous, pure, truth, abundance, be in the right state, dues from taxes.

Bi-rizqin برزق؛ رزق: Razaqa: Offered, provided for, granted, prize, gift, share, to give means of sustenance

Wal-yatalattaf ولیتلطف؛ ل ط ف : softness, subtleness, politeness, grace, kindness, fineness, considerate, to take care in suffering, to comfort, to present a gift, etc.

Rijman bil-Ghayib رجما بالغیب؛ رجم؛ ر ج م: To speculate, to assess wrongly, to stone, to condemn, to kick out, to curse, to crush land under feet.

Ghayib: غیب: Invisible, away from sight, beyond imagination, false complaining.

Sad-Ayn-Dal = to ascend, mount, run, move with quick steps faster than when walking, go up, be hard (affair).

Jiim-Ra-Zay = To cut or cut off, destroy or exterminate, to slay, to eat quickly or eat much, to be or become barren, to be lean or emaciated, to be dried up and without herbage.

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Aurangzaib Yousufzai – September 2017

 Thematic Quranic Translation Series

Installment 20

 (In English Language)

 The Chapter Al-Qadr (97)

Academically and Rationally Re-translated

PRELUDE

In RAMADHAN’s perspective, the Chapter Al-Qadr, with its latest academic/ literary/ logical translation, in the context of great Quranic goals, is presented upon insistent demand by friends.

Islamic Tradition holds it that the “Night of Virtues” occurs during one of the odd nights in the last 10 days of the Month of Ramadhan; and the act of worship performed during that night can fetch Salvation from the life-long sins and crimes, and the sinner gets cleansed.  Unfortunately, according to the Quran’s precise testimony, the ‘Month of Ramadhan”, the “Fasting” during the month and the formula or short-cut of “Salvation within one night”, all are nothing but a clear deception.  Please call for the relevant literature and be free from the clutches of this big sacred Scam of the Arab Despotic Kingship.

Chapter Al-Qadr does not emphasize the importance of some particular NIGHT during the month of Ramadhan in which unconditional and indiscriminate blessings and forgiveness descend from the heavens for those who remain awake in worship.

Chapter Al-Qadr (97)

انا انزلناہ فی لیلۃ القدر (1) و ما ادراک ما لیلۃ القدر(2) لیلۃ القدر خیر من الفِ شہر(3) تنزل الملائکۃ و الروح فیھا باذن ربھم من کل امر (4) سلام (قف) ھی حتیٰ مطلع الفجر (5)۔

97:1-5  Indeed we have presented this Quran in a Dark Time Zone (لیلۃ) when no moral value/principle/yardstick/criterion/standard (القدر) existed. But you are not aware as to what great importance this era of absence of values (لیلۃ القدر) possessed. In fact, the Era of Darkness of Values is to be taken as a blessing in spite of the prevalent well known (الفِ) state of infamous depravity (شہر); because in its wake, descend Divine Authorities (الملائکۃ) with divine revelations (و الروح) with their Lord’s permission, heralding the message of peace and security (سلام) in all human affairs (من کل امر). And this enforcement of peaceful conditions continues (ھی) till the divine guidance enlightens the earth with its blessings (حتیٰ مطلع الفجر).

Lailun لیل/Lailatunلیلۃ :

Both mean night, but according to Marzuqi the word Lailun is used as opposed to Nahar, and the word Lailatun (لیلۃ) is used as opposed to Yaum. Lailatun possesses a wider and more extensive meaning than Lailun; just as the word Yaum has a wider sense than Nahar.

Shiin-ha-Ra شہر=

Make it notable/known/manifest/public/infamous (in a bad or good sense), hire/contract for a month, stay a month, month old, month, new moon, moon, full moon, any evil thing that exposes its author to disgrace, a vice/fault or the like, big & bulky, reputable/eminent.

Alif-Lam-Faالف : he kept or clave to it, he frequented it, resorted to it habitually, he became familiar with it or accustomed/habituated, became sociable/companionable/friendly with him, liked/approved/amicable, protect/safeguard, covenant/obligation involving responsibility for safety. to unite or bring together, state of union/alliance/agreement, to cause union or companionship, to collect/connect/join/conjoin. Become a thousand. A certain rounded number that is well known.

Alif-Lam-Fa الف= he kept or clave to it, he frequented it, resorted to it habitually, he became familiar with it or accustomed/habituated, became sociable/companionable/friendly with him, liked/approved/amicable, protect/safeguard, covenant/obligation involving responsibility for safety. to unite or bring together, state of union/alliance/agreement, to cause union or companionship, to collect/connect/join/conjoin. Become a thousand. A certain rounded number that is well known.

iilaaf: Unity; Compact; Alliance; Covenant for the purpose of trade; Obligation involving responsibility for safety and protection; Attachment.

Miim-Lam-Kaf م ل ک

= to rule/command/reign, be capable, to control, power/authority, king, kingdom.

Lam-Alif-Kaf ل ا ک

= To send, to send a message, to send anyone towards.

malak n.m (pl. malaikah), see also malak (Miim-Lam-Kaf)
To send a message, send anyone towards. Mal’akatun ملئکۃ: Message mission. Malakun ملک Angel. According to Raghib and Abu Hassan its root is Mim, Lam, Kaf, Malaka ملک: plu. Mala’ikatun ملائکۃ: To have power or dominion over, be capable of, able to do, rule over, give a support, control. All the six variation of the root indicate the meaning of power and strength, courage, intensity and hardness (Raazi).

Ruhun روح - Soul, spirit, vital principle, breath which a man breathes and pervades his whole body. Inspiration or divine revelation [since it is like the vital principle is to the body and quickens man].

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Aurangzaib Yousufzai – September 2017

Thematic Quranic Translation Series

Installment 18

(In English Language)

The Islamic Ritual of Pilgrimage in its Exclusive,

Comprehensive and Fully Expanded Version

All Related Verses Rationally Re-Translated

PRELUDE

To facilitate easy follow up by dear Readers, some of those special Quranic terminology used in the Hajj-related Verses are listed in the beginning of this episode of translation. It is actually those words whose distorted meanings are given in the traditional exegesis and translations, thereby spreading gross misconceptions among general public, and helping perpetuate this hoax of a ritual pilgrimage called Hajj. It must be borne in mind that through this hoax of Hajj, the Arabs of the present Saudi Arabia have been making a fool of conformist Muslim race and thus succeeding in making hay while the sun shines. By virtue of this old hoax, they easily earn a full year’s bread and butter from the pilgrims while sitting in the luxury of their homes and offices. At the same time, the deluded Muslims from all over the world, in return for incurring heavy expenditure on this excruciating venture, just worship tones in a desolate land where they are pushed around different so-called sacred sites, kill one or two innocent animals, pray around and circumambulate a Pagan monument, and return home with an illusion of deliverance from all sins and crimes. The perennial questions that arise from this pilgrimage are many; but the umbrella question of this tiring ordeal is : Can a visit to a particular site invoke divine forgiveness from all the lifelong crimes committed by us? Some other questions go like this: Can the Lord of this Universe choose to reside in a stone square in a barren land under the scorching sun? Is He not omnipresent? Isn’t He near to our jugular vein according to His own attestation in Quran? If so, what is the justification to visit a particular far flung site to beg salvation? And, how can the bulk of Muslims, who can’t afford to incur considerable expenses mandatory with this pilgrimage, avail the opportunity of absolution or deliverance from their sins, which is apparently available only to the rich? I’m sure no Muslim religious leader has got answers to these questions.

Obviously, this writing is not a detailed thesis on the justification or otherwise of the ritual of Hajj, or on the historical identity of Ka’bah. It is rather an effort to bring those Quranic texts into light which have been misrepresented under evil intentions, with the aim of undue imposition of some vile practices like stone worship, and slaughtering of innocent cattle in the name of God. The so-called Hajj or its entire process offers no guidance leading to building a noble human character which is the quintessential of Islamic philosophy. Contrary to this, the prevalent form of this ritual depicts a blind and ruthless competition between an unruly and uncontrolled crowd of millions for gaining superiority over others in grabbing some supposed blessings. It’s a scenario where one can observe the strong and mighty exercising violence over weaker ones, the rich with his royal protocol and the poor in his helplessness, and a demonstration of senseless blind conformism at its best. Of course some positive exceptions can always be noted in a welter of idiosyncrasies.

The particular terminology used in this theme, as mentioned above, includes :-

Hajj, Bayit, al-Bayit, al-Bayit al-Haraam, Maqaam-e-Ibrahim, Musalla, Qawa’id min al-Bayit, Ka’bah, al-Masjid al-Haraam, Qiblah, Safaa, Marwah, Sha’air Allah, Bakkah.

In the earlier Installment 8 of this Translation Series, all major Quranic Verses dealing with Soum and Hajj in combination, with reference to Chapter Al-Baqarah, were translated under purely academic and rational criteria of research. Chapter Al-Baqarah contained Verses that dealt with both themes simultaneously. Later on, some research oriented friends diverted my attention to other Verses which also dealt with Hajj, Ka’bah and Soum. So, subsequently, a supplementary Installment No.16 was produced to cover that omission. Presently, again, some friends from Lahore have sent references of some more Verses that deal with the theme of Hajj and use some terminology related to the main venue of Hajj. The real applicable meanings of this terminology, conforming to their related contexts, needed to be explored through research. These friends maintain that unless this particular vocabulary is also not cohesively defined through research, it would remain difficult to deny categorically the prevalent mandatory status of Hajj, which obviously consists of only stone worship and sacrifice of animals. It is so because the prevalent definitions of this terminology seem to clearly signify a stone built square shaped structure of religious and historical importance, and the repeated emphasis laid on this site’s sanctity does highlight this particular place of Hajj (pilgrimage), with the status of a religious monument.

All the suggested Verses are thus taken under consideration and attempt is made to present their purely academic and literary translations keeping in view the lofty style of Quran’s narration - a translation that fully adheres with the context and takes into account the use of these words in different Verses (Tasreef al-Aayaat) across the length of Quran. Moreover, at least 10 most authentic Arabic Lexicons are being used in this research by virtue of which it is expected that the outcome would hold absolute authenticity and come up to the entire satisfaction of all Readers. By taking into account the entire assortment of relative Verses, this Installment of Thematic Translations now becomes a detailed and all-inclusive writing on the theme of Hajj with corresponding rational translations, and is now presented for analysis by friends and scholars.

It can however be conclusively stated here that to declare a site, venue, precinct, structure, or a day or month, as sacred and inspiring on behalf of God the Almighty, or to assume it to have been done so by God, directly goes against the basic tenets of the divinely ordained Ideology of Life. By doing so, a site or a day, or a month, or an individual would eventually become a center of submission and worship, which in turn would be tantamount to the spread of polytheism, just as we notice being done with the so-called Ka’bah. The ultimate truth tells us that the sacred and inspiring entity is only that of Allah the Almighty who, by virtue of being the Creator and the Guide, is alone the Qiblah and Ka’bah of the entire humanity. After Him comes the status of his Book of Laws and Wisdom, the Quran, which is the fountainhead of His Guidance. Apart from that, the only other thing that can be called sacred and inspiring, cannot be other than a Center of Divine Guidance (Al-Bayit, or Bayitullah, or al-Bayitul Haraam, or al-Bayit al-Muqaddas), or the Center of God’s Kingdom on Earth (Al-masjid al-Haraam), wherever it might have been established by the faithful. Such a Center alone can represent God the Almighty AND for this Center no pre-determined site, city or region can be ordained in the perspective of the vast expanse of the earth and the great diversity of human populations settled upon its entire circumference. Such centers can be established in various regions on the globe by men of character who by unleashing movements for the welfare of downtrodden masses in any human society can lead public towards a benevolent socio-political revolution.

First of all, let us define the Quranic terminology used in connection with the Theme under discussion, some of which is detailed above, with the help of authentic Arabic Lexicons with the aim of facilitating the comprehension of subsequent rational translations.

Al-Hajj; hajj; حج; = Haa-Jiim-Jiim = to intend to a certain target, aim at, repair, undertake, repaired/betook himself to or towards a person / place / object of veneration/respect/honour, went/visit frequently/repeatedly, pilgrimage.

Overcome another by/in argument/evidences/proofs/testimonies, plead, contend/argue/dispute.

Refrain/abstain.

Al-Bayit; bayit; bata; بیت; by/in/at night (excluding sleep), entered upon or passed the night
tent, house, home; Thinking about something and its end result

Concealed or conceived something in the mind

A structure of clay or any structure signifying a habitation, an abode or dwelling.

Buildings, uninhabited houses, shops, ruins, bazaars, places where the entering is allowed by the owners. Ark of Noah, Mosques, places of worship, Kaabeh or Jerusalem

A grave, Household or family, Nobility, Sudden attack in the night or a surprise attack in the night, Remaining through the night (e.g. bread or water that stays out and becomes stale)

Maqaam-e-Ibrahim; مقام ابراھیم; It is mischievously taken as Muqaam while Quran talks of Maqaam. Muqaam is a particular place, site, station, physical point, etc. whereas Maqaam is the status, stature, dignity, rank. Maqaam-e-Ibrahim means the rank of Abraham. His rank stipulated in Quran is that of the leader and guide of men. The traditionists call the footprint adjacent to so-called Ka’bah as the “place of Ibrahim”, which is just a myth or deception.

Musalla ; مصلیٰ; That which is followed; salaat = to follow closely, to adhere to.

Bayiti: بیتی: Explained in Al-bayit above.

Haazal Balad: ھذا البلد: This piece of land; this area of human settlement. Suggestion here is of the native land of Abraham where he had established a center of guidance. The traditionists take it wishfully as the town of Makkah; whereas Makkah never existed as early as the Abraham’s era.

Al-Qawa’id min al-Bayit: (القواعد من البیت); Rules & Regulations of the Center/Institution.

Manasikana; مناسکنا; منسک; نسک: purify/wash oneself, to lead a devout life, be pious

Qiblatan Turdha-ha: Qiblah; قبلۃ: That which is always kept in view; the destination; the target.

Al-Masjid al-Haram ; المسجد الحرام: مسجد; س ج د: To bow down, prostration, he was or became lowly, humble or submissive, paid respect, salute, honor or magnify, bend or incline, submit to one’s will. Masjid; the center of submission.

Al-Haraam: الحرام: Two mutually opposite meanings; Respected, revered and lawful; prohibited, unlawful, crime, inviolable, etc.

Al-Masjid al-Aqsa: [الْمَسْجِدِ الْأَقْصَى ]: ق ص و: Distant, far away, to go to a distance, extreme. Aqsa: farther away; at a greater distance, that center of submission which is situated at a long distance.

Al-Safa: الصفا: ص ف و: free from admixture, became cloudless (said of air/atmosphere, but also said of love/life/mind/heart), clear/pure/best/choice/favoured part/potion, clear/clarify, true/sincere, distinguish particularly/specially, select/elect/prefer, serenity of life, comfort, reciprocal sincerity/purity.

Al-Marwah: المروہ: Its exact root is not determined; it can be م ر ء, or م ر ی, or ر و ء, or ر و ی, or م ر و. Meanings include ; politeness, kindness, pleasantness. Others: flint stones, white fragile stone where a cooking fire is started or from which blades are made, the stone on which an animal is slaughtered, hard, barren land, type of fragrant tree. The eminence in the immediate vicinity of Ka'bah, a mountain near Mecca called Marwah.

Sh’aairillah: شعائر اللہ: Characteristic practices of Allah. Allah’s rules, His attributes, His modus operandi.

Hijj al-Bayita: حج البیت;To make up a mind to visit a Guidance Center/Instsitution to accept a faith.

E’tamara: اعتمر; to inhabit, dwell, mend,، repair/revive, tend, build, promote, cultivate, make habitable, to make better, to develop, populate, to serve/uphold/observe/regard, to visit, to colonize, aimed at it, frequently visit, a visit in which is the cultivation of love/affection, repairing to an inhabited place.
perform a sacred visitation, minor pilgrimmage, pilgrimmage with fewer rites.
to remain alive (save life), to live, life, age, long-life, old-age.

Tawaaf; طواف; act of going/walking, going/walking around or otherwise, to go or wander about, circuited/compassed, journeyed, came to him, come upon, visitation, visit, approach, drew near, to go round or round about often, encompass,
"the men/people/locusts filled the land like the TWF/flood/deluge", overpowering/overwhelming rain/water that covers, a servant that serves one with gentleness and carefulness, a detached/distinct part/portion, a piece or bit, a party/division/sect, a sort of raisins of which the bunches are composed of closely-compacted berries, a garment in which one goes round or circuits, a place of going round or round about.

Millata Ibrahima: ملۃ ابراھیم: The way of Abraham, the conduct, ideology, character of Abraham.

Bi-Bakkah: ببکۃ; بکۃ: pounding or crushing: (on) the neck) (daqqul-&unuqa), distinguishing/ranking above others (farraqah) (kharaqahu), jostling, pressing or crowding(crowds:zahm), any crowding (or crowds), competition. (izdihaam) heaping/piling together/amassing (taraakib), super-imposition of things on top of other things (taraakim), a man/male having or the trying to have sex with a female, denial or rejection a thing or person's dignity, to humiliate, cancellation/dissolution/breaking, being in need or being stout, muscular or rough from activity, name of a place.

Al-Bayit al-Haraam: البیت الحرام: The Revered Institution/Centre/HQ of an ideology, wherever it might have been established and disseminated from.

Al-Hadyu: الھدیُ: Anything venerable or precious; gift, donation, a captive. ما احسن ھدیتہ; how beautiful his character is.

Mathabatan; ث و ب ; = Tha-Waw-Ba = to return, turn back to, to restore/recover, to repent, to collect/gather.
to call/summon (repeatedly), rise (dust), to flow, become abundant. something returned (recompence, reward, compensation), to repay. a thing which veils/covers/protects, a distinct body or company of people.
mathabatan - place of return, place to which a visit entitles one to thawab/reward, assembly/congregation for people who were dispersed/separated previously, place of alighting, abode, house, tent. raiments, garments, morals, behaviour, heart, dependents, followers, robes, clothes, pure/good hearted, of good character.

After having concluded our synopsis up to this point, now we present translations of the Verses related to our Theme.

Verses : 2:125-128

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَ‌اهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَ‌اهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَ‌ا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّ‌كَّعِ السُّجُودِ ﴿١٢٥﴾ وَإِذْ قَالَ إِبْرَ‌اهِيمُ رَ‌بِّ اجْعَلْ هَـٰذَا بَلَدًا آمِنًا وَارْ‌زُقْ أَهْلَهُ مِنَ الثَّمَرَ‌اتِ مَنْ آمَنَ مِنْهُم بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ ۖ قَالَ وَمَن كَفَرَ‌ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّ‌هُ إِلَىٰ عَذَابِ النَّارِ‌ ۖ وَبِئْسَ الْمَصِيرُ‌ ﴿١٢٦﴾وَإِذْ يَرْ‌فَعُ إِبْرَ‌اهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَ‌بَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ ﴿١٢٧﴾ رَ‌بَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّ‌يَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِ‌نَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّ‌حِيمُ ﴿١٢٨﴾

(Please note that according to context (Verse: 2/122) the Word here is spoken to the Israelites, a fact which confirms that the text relates to one of the centres established by the Patriarch Abraham in his own ancient land. Therefore, it offers no suggestion of a relationship with the present so-called “Ka’bah in the Hijaaz region of Arabia).

2:125-128  “And remember that time when We had turned Our Centre of Guidance (البیت – Al-Bayit) into a place of repeated approach and consultation and a place of peace for the benefit and reformation of general public; and had commanded that they may hold firmly as their goal (مصلّٰی – Musalla) the role and character of Abraham. Moreover, we had a covenant with Abraham and Ishmael that they would keep this Centre of Ours clean and pure from infiltration of man-made ideologies and elements, by reserving it for those who monitor its safety and who maintain its discipline and who bow down to its authority and fully submit themselves to its teachings. And also remember that time when Abraham said; O Sustainer, please make this land a symbol of peace and award its inhabitants the pleasant results of their faith, especially to those among them who believe in God and the Hereafter. God had accepted his request and had decreed that those among them who would adopt the way of infidelity, would be rewarded but a little and, later on, would be driven by Him to the torment of fire, which is a terrible end. And also remember that time when Abraham and Ishmael were formulating the rules and regulations for this Centre of divine teachings and making them upheld in high esteem, their tongues chanting this prayer: O our Sustainer, please accept this from us because You are the All-knowing and All-aware. O our Lord, make us the followers unto your laws and principles and raise from our posterity people who may submit unto you. And brief us about the ways to purify and evolve our selfs and our characters. Please turn towards us with mercy because you are the Acceptor of repentance and the Merciful.”

Verses: 2:144-150

قَدْ نَرَ‌ىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْ‌ضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَ‌هُ ۗ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّ‌بِّهِمْ ۗ وَمَا اللَّـهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ ﴿١٤٤﴾ وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُوا قِبْلَتَكَ ۚ وَمَا أَنتَ بِتَابِعٍ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ ۚ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُم مِّن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ ۙ إِنَّكَ إِذًا لَّمِنَ الظَّالِمِينَ ﴿١٤٥﴾

2:144-145  “And we have noted your attention (وَجْهِكَ – Wajha-ka ) turning towards heavens (فِي السَّمَاءِ –fis-samaa’) seeking success of your mission; hence we will certainly make you achieve the objectives of your great mission (قِبْلَةً - Qiblatan) to your pleasure and satisfaction (تَرْ‌ضَاهاَ - tardha-ha ). For that purpose you must concentrate on God’s inviolable Commandments (الْمَسْجِدِ الْحَرَ‌امِ – Al-Masjid al-Haraam). And all of you wherever you are, are directed to concentrate in the same direction. All those who have been given the Books of guidance are well aware of that truth from their Lord, and that the God is not ignorant of the way of life they are following. However, they tend not to follow your targets (تَبِعُوا قِبْلَتَك ما – maa tabe’oo Qiblatak) even if you may present to them all viable arguments or signs, because of the fact that you do not stand in agreement with their motives. Among themselves as well, they do not follow a single determined target or way of life. And if so happens that you might start following their wishes after having received the Divine Knowledge, you may also be regarded as one of the violators of merit (الظَّالِمِينَ- Dhaalimen).”

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِ‌فُونَهُ كَمَا يَعْرِ‌فُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِ‌يقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ ﴿١٤٦﴾ الْحَقُّ مِن رَّ‌بِّكَ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِ‌ينَ ﴿١٤٧﴾ وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَاسْتَبِقُوا الْخَيْرَ‌اتِ ۚ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّـهُ جَمِيعًا ۚ إِنَّ اللَّـهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ‌ ﴿١٤٨﴾ وَمِنْ حَيْثُ خَرَ‌جْتَ فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ ۖ وَإِنَّهُ لَلْحَقُّ مِن رَّ‌بِّكَ ۗ وَمَا اللَّـهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ ﴿١٤٩﴾ وَمِنْ حَيْثُ خَرَ‌جْتَ فَوَلِّ وَجْهَكَ شَطْرَ‌ الْمَسْجِدِ الْحَرَ‌امِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَ‌هُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ ﴿١٥٠﴾

2:146-150  “In fact those whom we have granted the Scriptures, they are aware of its contents as minutely as they know their own offspring. But it is also a fact that a group among them deliberately keeps the truth hidden. Indeed that truth comes from your Lord, hence you should never doubt it. He is the one who attracts every one’s attention as it happens by virtue of His inspirations. In this respect you need to excell in the acts of goodness. In this way wherever you will be, God would help your endeavors bear fruit; because it is the God who has formulated and promulgated laws for each and every act and its end results. Therefore, in whatever situation you advance towards your purpose, keep your attention concentrated on the inviolable commandments of your Lord because those are based on the truth revealed by your Lord. And be cautious because your Lord is never unaware of what course you are following. And whatever you strive for, keep in mind always your Lord’s Inviolable Commands, and in whatever circumstances you may fall in, never divert your attention away for it so that your conduct may stand out as an example for fellow human beings,with the exception of a few who are so cruel as to disregard merit. But never be afraid of such people. Fear is due only from violation of My commands. And bear in mind that this course of action is necessary to warrant My blessings and bounties for you, and to make you the guided men of character”.

Verse: 2:158

إِنَّ الصَّفَا وَالْمَرْ‌وَةَ مِن شَعَائِرِ‌ اللَّـهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ‌ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرً‌ا فَإِنَّ اللَّـهَ شَاكِرٌ‌ عَلِيمٌ ﴿١٥٨﴾

2:158  “Indeed the purity of self and kindness and benevolence are among the attributes of God. Therefore, whoever has debated to arrive at a conclusion in the sacred Centre of Divine Guidance, or eventually, has decide to live his life in keeping with those teachings, there remains no difficulties in his way to safeguard these attributes and to keep them fresh and alive. Whoever contributed voluntarily in the acts of goodness, he should know that God is aware of his efforts and rewards them with pleasant results.”

Verse: 2:217

يَسْأَلُونَكَ عَنِ الشَّهْرِ‌ الْحَرَ‌امِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ‌ ۖ وَصَدٌّ عَن سَبِيلِ اللَّـهِ وَكُفْرٌ‌ بِهِ وَالْمَسْجِدِ الْحَرَ‌امِ وَإِخْرَ‌اجُ أَهْلِهِ مِنْهُ أَكْبَرُ‌ عِندَ اللَّـهِ ۚ وَالْفِتْنَةُ أَكْبَرُ‌ مِنَ الْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُ‌دُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُوا ۚ وَمَن يَرْ‌تَدِدْ مِنكُمْ عَن دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ‌ فَأُولَـٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَ‌ةِ ۖ وَأُولَـٰئِكَ أَصْحَابُ النَّارِ‌ ۖ هُمْ فِيهَا خَالِدُونَ ﴿٢١٧﴾

2:217  “They ask you about the restrictive conditions (Ash-shahr ul Haram - الشَّهْرِ‌ الْحَرَ‌امِ) imposed by some agreements and to wage war during their validity period. Tell them that while those conditions prevail, it’s a major violation of ethics to wage a war; rather it is tantamount to drift away from God’s path and to deny His prescribed course. It is also a denial of his inviolable commandments (Al-Masjid al-Haraam - وَالْمَسْجِدِ الْحَرَ‌امِ) and causes expulsion of His people from the fold of the faithful. Moreover, to create rifts and differences in the community on any account is worse than murder. Although they (the enemies) will not give up confrontations until they drive you away from your ideology, yet, whoever among you may give up his ideology and die in a state of denial, he may ruin his good deeds in both the worldly life and the Hereafter. Such ones would be entitled to a torment of fire, which they would suffer eternally.”

Verse: 3:95-97

قُلْ صَدَقَ اللَّـهُ ۗ فَاتَّبِعُوا مِلَّةَ إِبْرَ‌اهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِ‌كِينَ ﴿٩٥﴾ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَ‌كًا وَهُدًى لِّلْعَالَمِينَ ﴿٩٦﴾ فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَ‌اهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ‌ فَإِنَّ اللَّـهَ غَنِيٌّ عَنِ الْعَالَمِينَ ﴿٩٧﴾

(These Verses too describe the ancient history of Israelites and that history has no relations whatsoever with either Makkah nor with the Arab people. The Messenger is asked to remind them that God had told the truth. They should not indict Him for falsity (3/94). Abraham was not a polytheist like you. So adopt the way prescribed by him for you (3/95).......)

3:95-97  “Tell them that Allah has spoken the truth. Therefore follow you all the straight path of Abraham (مِلَّةَ إِبْرَ‌اهِيمَ حَنِيفًا) as he was not one of the polytheists. In fact, the very first Center/Institution of divine Guidance (إِنَّ أَوَّلَ بَيْتٍ) that was established for the benefit of humanity, which possessed the power to resist and crush any confrontation (Lalladhi bi-Bakkah - لَلَّذِي بِبَكَّةَ ), was the source of inspiration and a timeless mode of conduct for all nations (وَهُدًى لِّلْعَالَمِينَ). In it there are signs illustrating Abraham’s high status. Whoever stepped into its jurisdiction entered peace and security. Hence, to attain nearness of God it was made mandatory upon all humans to have conclusive arguments (Hijj - حِجُّ الْبَيْتِ) at the Centre of divine teachings (al-Bayita - الْبَيْتِ) whoever among them had the means to follow that path. And those who denied must know that God does not stand in need of anything in all the worlds.”

Verse: 3:183

الَّذِينَ قَالُوا إِنَّ اللَّـهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَ‌سُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْ‌بَانٍ تَأْكُلُهُ النَّارُ‌ ۗ قُلْ قَدْ جَاءَكُمْ رُ‌سُلٌ مِّن قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَادِقِينَ ﴿١٨٣﴾

3:183  “These are the people who maintained that God had bidden them not to have faith on a Messenger unless he brougt them a burnt offering (qurbanin - بِقُرْ‌بَانٍ ). Tell them that Messengers had come to you with clear evidence of truth in the past, and with that whereof you speak; then why did you exercise enmity with them, if you were truthful?”

(Note for Readers: This demand of a burnt offering was from the Israelites and based on just a false pretext. Hence, no sacrificial rite can be justified from here in the course of Hajj. The word “qurban” is not denoted in this sense anywhere else in Quranic injunctions. Its root is q r b, and “qurban” is defined as any act to attain nearness to God.)

Verse: 5:2

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ‌ اللَّـهِ وَلَا الشَّهْرَ‌ الْحَرَ‌امَ وَلَا الْهَدْيَ وَلَا الْقَلَائِدَ وَلَا آمِّينَ الْبَيْتَ الْحَرَ‌امَ يَبْتَغُونَ فَضْلًا مِّن رَّ‌بِّهِمْ وَرِ‌ضْوَانًا ۚ وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ۚ وَلَا يَجْرِ‌مَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَ‌امِ أَن تَعْتَدُوا ۘ وَتَعَاوَنُوا عَلَى الْبِرِّ‌ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّـهَ ۖ إِنَّ اللَّـهَ شَدِيدُ الْعِقَابِ ﴿٢﴾

5:2  “O people of peace and faith, do not make yourself free from the pursuit of attributes/characteristics prescribed by God (Sha’a’ir-allah - شَعَائِرَ‌ اللَّـهِ), nor get absolved from observance of restrictive/prohibitive conditions (Ash-shahr al-Haraam - الشَّهْرَ‌ الْحَرَ‌امَ) imposed upon you by your covenants; nor ignore the beautiful values and ethics of conduct; nor avoid other responsibilities you are answerable thereof; nor forget about those holding responsibilities in the respected Centre of divine Guidance (al-Bayit al-Haraam - الْبَيْتَ الْحَرَ‌امَ) who only seek their Lord’s favor and approval. However, when you get free from the restrictions of a covenant, then get busy in maintaining your superiority and domination. Still, in that case too, the enmity of a community who had impaired the enforcement of inviolable commandments (al-Masjid al-Haraam - الْمَسْجِدِ الْحَرَ‌امِ) may not compel you to cross the limits. Keep always in mind that you should offer your cooperation only in the path of virtue and good conduct, not in pursuit of vice and excessive acts. Act piously on divine teachings. It goes without saying that God is severe in retribution.”

Verse: 8:34-35

وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّـهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَ‌امِ وَمَا كَانُوا أَوْلِيَاءَهُ ۚ إِنْ أَوْلِيَاؤُهُ إِلَّا الْمُتَّقُونَ وَلَـٰكِنَّ أَكْثَرَ‌هُمْ لَا يَعْلَمُونَ ﴿٣٤﴾ وَمَا كَانَ صَلَاتُهُمْ عِندَ الْبَيْتِ إِلَّا مُكَاءً وَتَصْدِيَةً ۚ فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُ‌ونَ ﴿٣٥﴾

8:34-35  “Why would God not punish them, as they are those who create obstacles in the enforcement of Inviolable Commandments (‘an al-Masjid al-Haraam - عَنِ الْمَسْجِدِ الْحَرَ‌امِ), and such cannot be God’s friends. God’s friends are only those who obey Him by being Pious. However, the majority of them stand bereft of that awareness. The expression of submission and obedience in the Center of divine Guidance (al-Bayit - عِندَ الْبَيْتِ) is nothing except meaningless crying and pandemonium. So, let them taste the punishment of their denial of truth.”

Verse: 9:7

كَيْفَ يَكُونُ لِلْمُشْرِ‌كِينَ عَهْدٌ عِندَ اللَّـهِ وَعِندَ رَ‌سُولِهِ إِلَّا الَّذِينَ عَاهَدتُّمْ عِندَ الْمَسْجِدِ الْحَرَ‌امِ ۖ فَمَا اسْتَقَامُوا لَكُمْ فَاسْتَقِيمُوا لَهُمْ ۚ إِنَّ اللَّـهَ يُحِبُّ الْمُتَّقِينَ ﴿٧﴾

9:7  “How could a covenant made with polytheists be acceptable to Divine Government except the one which you have made in full accordance with the divine commandments (al-Masjid al-Haraam - الْمَسْجِدِ الْحَرَ‌امِ). Thus if they create stability for you, you must also remain stable with them. Indeed God loves those who safeguard His commandments.

Verses: 14:35-37

وَإِذْ قَالَ إِبْرَ‌اهِيمُ رَ‌بِّ اجْعَلْ هَـٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ ﴿٣٥﴾

14:35  And recall that time when Abraham said: “O Sustainer, please turn this land (البلد – Al-Balad) into a place of peace and help me and my postserity (بنیّ – Bunayya) to keep away from man-made theories and ideals (الاصنام – al-asnaam) which may serve to turn us away from your obedience (ان نعبد – an-na’abud).

رَ‌بِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرً‌ا مِّنَ النَّاسِ ۖ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي ۖ وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ‌ رَّ‌حِيمٌ ﴿٣٦﴾

14:36  O Sustainer, these are the self-made ideals that have made most of the men deviate from your path. Hence, whomsoever would follow me, I would take only him as my own. And whomsoever would go against me then You are there to safeguard and bless him with righteousness.

إِنِّي أَسْكَنتُ مِن ذُرِّ‌يَّتِي بِوَادٍ غَيْرِ‌ ذِي زَرْ‌عٍ عِندَ بَيْتِكَ الْمُحَرَّ‌مِ رَ‌بَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْ‌زُقْهُم مِّنَ الثَّمَرَ‌اتِ لَعَلَّهُمْ يَشْكُرُ‌ونَ﴿٣٧﴾

14:37  O our Sustainer, I have settled my posterity(مِن ذُرِّ‌يَّتِي – min dhurriyati ) around this revered ideological center of yours (بَيْتِكَ الْمُحَرَّ‌مِ - bayitak al-moharram) among a people of a different faith (بِوَادٍ - bi-waadin) where the land is not prepared to sow the seed of your divine discipline (غَيْرِ‌ ذِي زَرْ‌عٍ – ghayira dhi dhar’in). O Our Sustainer, this step is taken in order for them to inculcate among these people the pursuit of your Discipline (لِيُقِيمُوا الصَّلَاةَ – li-yuqeemus salaat). Hence, you are beseeched to turn people’s thoughts and attention (أَفْئِدَةً مِّنَ النَّاسِ- af’idatu min-un-naas) to their mission, and subsequently, bless them with the pleasant outcome of the same (وَارْ‌زُقْهُم مِّنَ الثَّمَرَ‌اتِ – wa arzuq-hum min-us-samaraat) so that they may see their efforts bearing fruit (يَشْكُرُ‌ونَ - yashkuroon).

Verses: 22:25-34

إِنَّ الَّذِينَ كَفَرُ‌وا وَيَصُدُّونَ عَن سَبِيلِ اللَّـهِ وَالْمَسْجِدِ الْحَرَ‌امِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ ۚ وَمَن يُرِ‌دْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ ﴿٢٥﴾ وَإِذْ بَوَّأْنَا لِإِبْرَ‌اهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِ‌كْ بِي شَيْئًا وَطَهِّرْ‌ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّ‌كَّعِ السُّجُودِ ﴿٢٦﴾ وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِ‌جَالًا وَعَلَىٰ كُلِّ ضَامِرٍ‌ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ ﴿٢٧﴾ لِّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُ‌وا اسْمَ اللَّـهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَ‌زَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ‌ ﴿٢٨﴾ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَ‌هُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ﴿٢٩﴾ ذَٰلِكَ وَمَن يُعَظِّمْ حُرُ‌مَاتِ اللَّـهِ فَهُوَ خَيْرٌ‌ لَّهُ عِندَ رَ‌بِّهِ ۗ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَاجْتَنِبُوا الرِّ‌جْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ‌ ﴿٣٠﴾ حُنَفَاءَ لِلَّـهِ غَيْرَ‌ مُشْرِ‌كِينَ بِهِ ۚ وَمَن يُشْرِ‌كْ بِاللَّـهِ فَكَأَنَّمَا خَرَّ‌ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ‌ أَوْ تَهْوِي بِهِ الرِّ‌يحُ فِي مَكَانٍ سَحِيقٍ ﴿٣١﴾ ذَٰلِكَ وَمَن يُعَظِّمْ شَعَائِرَ‌ اللَّـهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ ﴿٣٢﴾ لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ أَجَلٍ مُّسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ ﴿٣٣﴾ وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُ‌وا اسْمَ اللَّـهِ عَلَىٰ مَا رَ‌زَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ۗ فَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ‌ الْمُخْبِتِينَ ﴿٣٤﴾

22:25  “Indeed those who have chosen the way of denial and hinder the way of Allah and of those Divine Commandments (وَالْمَسْجِدِ الْحَرَ‌امِ) which have been ordained for the benefit of humans, equally for those responsible for safeguarding (لِلطَّائِفِينَ)this mission and those who start their learning under their supervision, let them know that whoever would seek to profane it by evil doing, We will let him taste a grievous suffering”.

22:26  ”And remember the time when we had determined for Abraham the venue for a Center of Divine Teaching (مَكَانَ الْبَيْتِ )so that nothing is shared with My sole authority and My Center (بَيْتِيَ) is kept free from non-divine philosophies so that it may stand purified for its responsible staff, for those who maintain its authority, and for those who submit to it and humble themselves before it (وَالرُّ‌كَّعِ السُّجُودِ).”

22:27  ”And had ordered to invite humans in general to come for a conclusive argumentation (بِالْحَجِّ ). They may swarm towards you from every distant land courageously, and on surrendering to the urge of their consciousness (وَعَلَىٰ كُلِّ ضَامِرٍ‌ )”.

22:28  ”So that in this Discipline of life they may witness their benefit and then in a known period of acquisition, learn by heart the Divine Attributes of their Lord in order to overcome those older teachings which had forced them to adopt an uncertain and ambiguous kind of animal life (رَ‌زَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ). Hence, they should acquire enlightenment of this divine knowledge and inspire from it those who by the lack of it are in a pathetic and pitiful condition”.

22:29  ”After that, carry out the task of cleansing their minds, fulfill the conditions of their covenant and perform the duty of securing and safeguarding the revered and noble center of divine teaching (وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ).”

22:30  ”That said, and then whoever would maintain a respectful observance towards the prohibitions ordained by God ( حُرُ‌مَاتِ اللَّـهِ), that would go in his favor in His Divine Court. All the bounties and gifts from God are declared permissible for you except those few particular things whose careful observance has been declared as your duty. Hence, abstain from building fake centers of worship and devotion and avoid speaking a language wich is full of prevarication”.

22:32  ”And, whoever would enhance the glory of Allah’s attributes, he would find this course of action as strengthening of hearts”.

22:33  ”In this way there is benefit for you all up to a known period. Afterwards the permanent source/center of this learning would be the respected and noble Divine Center” (الْبَيْتِ الْعَتِيقِ).

22:34  ”And note that we have presented for every nation the sources and means of self-purification (مَنسَكًا)so that they should always keep in mind the attributes of God, and in the light thereof may overcome the uncertain and ambiguous way of an animal life which they were taught to adopt in the past. Let them understand that your Lord is the Real Authority. Therefore, they must submit to His Guidance alone. Those who adopt humbless and obedience in this respect, give them glad tidings of quick results.”

Verses: 22:40-41

الَّذِينَ أُخْرِ‌جُوا مِن دِيَارِ‌هِم بِغَيْرِ‌ حَقٍّ إِلَّا أَن يَقُولُوا رَ‌بُّنَا اللَّـهُ ۗ وَلَوْلَا دَفْعُ اللَّـهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ‌ فِيهَا اسْمُ اللَّـهِ كَثِيرً‌ا ۗ وَلَيَنصُرَ‌نَّ اللَّـهُ مَن يَنصُرُ‌هُ ۗ إِنَّ اللَّـهَ لَقَوِيٌّ عَزِيزٌ ﴿٤٠﴾ الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْ‌ضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُ‌وا بِالْمَعْرُ‌وفِ وَنَهَوْا عَنِ الْمُنكَرِ‌ ۗ وَلِلَّـهِ عَاقِبَةُ الْأُمُورِ‌ ﴿٤١﴾

22:40-41  “It is those who had been driven from their homelands unrightfully just for proclaiming “Our Sustainer is God!” Generally speaking, if God had not enabled people to defend themselves against one another, the whole edifice of lofty human values like detaining by affectionate persuasion (صَوَامِعُ), making promising allegiances (بِيَعٌ), giving blessings, commendation, appreciation (صَلَوَاتٌ), and adopting lowly, humble and submissive conduct (مَسَاجِدُ), in which Allah’s attributes (اسْمُ اللَّـهِ)are fully exhibited and invoked (يُذْكَرُ), would have been destroyed. Therefore, God will most certainly succour him who suc¬cours His cause: for, verily, God is most powerful, almighty. It is those, if we firmly establish them on earth, would establish close pursuit of divine discipline (أَقَامُوا الصَّلَاةَ), provide sustenance and nourishment (وَآتَوُا الزَّكَاةَ), and enjoin the doing of what is right and forbid the doing of what is wrong. For God is the monitoring of all events”.

Verse: 48:25

هُمُ الَّذِينَ كَفَرُ‌وا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَ‌امِ وَالْهَدْيَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُ ۚ وَلَوْلَا رِ‌جَالٌ مُّؤْمِنُونَ وَنِسَاءٌ مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكُم مِّنْهُم مَّعَرَّ‌ةٌ بِغَيْرِ‌ عِلْمٍ ۖ لِّيُدْخِلَ اللَّـهُ فِي رَ‌حْمَتِهِ مَن يَشَاءُ ۚ لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُ‌وا مِنْهُمْ عَذَابًا أَلِيمًا ﴿٢٥﴾

48:25  “It was they who were bent on denying the truth, and who debarred you from observing/following the Inviolable commandments (الْمَسْجِدِ الْحَرَ‌امِ), and had obstructed the way of precious values of human character (وَالْهَدْيَ مَعْكُوفًا) towards spreading (يَبْلُغَ) up to their intended destination (مَحِلَّهُ). And had it not been for the believing men and believing women among them whom you might have unknowingly harmed, and on whose account you might have felt guilty afterwards, you would have been allowed to fight your way into the city: God certainly admits to His grace whoever so wills. Had they been clearly identifiable to you, We would indeed have imposed grievous suffering [at your hands] on such of them as were bent on denying the truth.”
In order to make this instalment complete in all respects, now those Verses on Hajj are presented hereunder which have already been translated and presented in the earlier Instalment No.8 of this series.

Verse: 2:189

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ‌ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِ‌هَا وَلَـٰكِنَّ الْبِرَّ‌ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿١٨٩﴾

2:189  “THEY WILL ASK thee about the possibility of open and loud dissemination of the Divine Discipline (الْأَهِلَّةِ). Tell them that the time has come when people are openly gathered together for their spiritual advancement (مَوَاقِيتُ لِلنَّاسِ) and for securing their intended faith (الْحَجِّ ). It is not the pious way to convey your teachings to society’s elite class through back doors, or in a clandestine way. The piety reflects itself in getting spiritually stronger first, and then presenting your message to the elite class from the front doors, namely, through open proclamations. The way to attain success is to keep the divine guidance always in view.”

Verses: 2:196-200

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَ‌ةَ لِلَّـهِ ۚ فَإِنْ أُحْصِرْ‌تُمْ فَمَا اسْتَيْسَرَ‌ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا رُ‌ءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَن كَانَ مِنكُم مَّرِ‌يضًا أَوْ بِهِ أَذًى مِّن رَّ‌أْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَ‌ةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ‌ مِنَ الْهَدْيِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَ‌جَعْتُمْ ۗ تِلْكَ عَشَرَ‌ةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِ‌ي الْمَسْجِدِ الْحَرَ‌امِ ۚ وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ ﴿١٩٦﴾

2:196  “AND secure fully your intended target of faith (الْحَجَّ ) and then remodel your living (وَالْعُمْرَ‌ةَ ) for the sake of God (لِلَّـهِ ). But if you are surrounded by hostile circumstances, then follow that part of the guidance which may deem easier to you. And do not encircle or approach (تَحْلِقُوا) your chieftains (رُ‌ءُوسَكُمْ ) until the principles of guidance (الْهَدْيُ ) have reached (يَبْلُغَ ) their target and have become well established (مَحِلَّهُ ). In spite of that, if one of you suffers from deficiency in knowledge, or is put in a difficult/painful state by his local chief/commander/authority, then he must either compensate for it (فَفِدْيَةٌ) by educating himself in the discipline of self-restraint (مِّن صِيَامٍ), or try to prove his righteousness (صَدَقَةٍ), or work more for his inner purification (نُسُكٍ). And then, when things settle down, those who have been blessed with a pious living (بِالْعُمْرَ‌ةِ ), and have achieved their target of faith in God (إِلَى الْحَجِّ), they must abide by what has become easy and available for them from the precious rules of guidance. As for those to whom such has not become easy yet, they must undergo three rounds of training in self restraint (فَصِيَامُ) in the course of their intended target of faith (فِي الْحَجِّ ) As for those who have abandoned or turned back from this mission altogether, it will be necessary to undergo many rounds of training (وَسَبْعَةٍ إِذَا رَ‌جَعْتُمْ ). This is how a perfect divine community if formed (تِلْكَ عَشَرَ‌ةٌ كَامِلَةٌ). This particular course of action is prescribed for those groups of people who are still not qualified or competent (لَّمْ يَكُنْ أَهْلُهُ) to submit to the respected commandments/laws/regulations, or to remain in obedience to them (حَاضِرِ‌ي الْمَسْجِدِ الْحَرَ‌امِ ). Nevertheless you all must collectively remain conscious of God and be constantly aware that Allah is severe in retribution.”

الْحَجُّ أَشْهُرٌ‌ مَّعْلُومَاتٌ ۚ فَمَن فَرَ‌ضَ فِيهِنَّ الْحَجَّ فَلَا رَ‌فَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ‌ يَعْلَمْهُ اللَّـهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ‌ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ ﴿١٩٧﴾

2:197  “It is widely known (أَشْهُرٌ‌ مَّعْلُومَاتٌ ) how to reach the intended target of faith (الْحَجُّ ). Thus, whoever undertakes to reach the intended target through debate according to this known procedure (فَمَن فَرَ‌ضَ فِيهِنَّ الْحَجَّ), he will not resort to contemptuous language (رَ‌فَثَ), to breaking the law and order (فُسُوقَ), to quarrel against one another (جِدَالَ). Whatever good behaviour you will display, Allah would definitely be aware of it. So, forge ahead, as the best way of evolution is the God consciousness. Hence, O you, who are endowed with insight, follow the way of God consciousness”.

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّ‌بِّكُمْ ۚ فَإِذَا أَفَضْتُم مِّنْ عَرَ‌فَاتٍ فَاذْكُرُ‌وا اللَّـهَ عِندَ الْمَشْعَرِ‌ الْحَرَ‌امِ ۖ وَاذْكُرُ‌وهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ ﴿١٩٨﴾

2:198  “However, you will be committing no sin if, during this discourse, you seek to continue earning your livelihood. And when you acquire the stage of full awareness and are filled with (أَفَضْتُم) the knowledge of truth (عَرَ‌فَاتٍ), you must always keep in view the divine commandments when facing any prohibited rituals or conduct (عِندَ الْمَشْعَرِ‌ الْحَرَ‌امِ), and keep His attributes in mind the way He has commanded you to do, although earlier you indeed were going astray”.

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُ‌وا اللَّـهَ ۚ إِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ ﴿١٩٩﴾

2:199  “And spread your knowledge just as the multitudes of men are scattered all over; and seek protection from God. Indeed God is the Protector and the Dispenser of Grace.”

فَإِذَا قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُ‌وا اللَّـهَ كَذِكْرِ‌كُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرً‌ا ۗ فَمِنَ النَّاسِ مَن يَقُولُ رَ‌بَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَ‌ةِ مِنْ خَلَاقٍ ﴿٢٠٠﴾

2:200  “And when you have performed the acts of your inner purification (مَّنَاسِكَكُمْ), keep always remembering God in your mind like your remembrance of your own great elders - nay, with a yet keener remembrance! And know that there are some who pray, "O our Sustainer! Do reward us is in this world (with the worldly luxuries)" - and such shall not partake in the blessings of the life to come”.

Verses: 13 &14 from Chapter At-Tawbah (9)

وَأَذَانٌ مِّنَ اللَّـهِ وَرَ‌سُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ‌ أَنَّ اللَّـهَ بَرِ‌يءٌ مِّنَ الْمُشْرِ‌كِينَ ۙ وَرَ‌سُولُهُ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ‌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ‌ مُعْجِزِي اللَّـهِ ۗ وَبَشِّرِ‌ الَّذِينَ كَفَرُ‌وا بِعَذَابٍ أَلِيمٍ ﴿٣﴾ إِلَّا الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِ‌كِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُ‌وا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ

9:13-14  “On this big occasion (youm al-akbar – الْأَكْبَرِ‌ يَوْم /َ ) of conclusive argumentation (Al-Hajj - الْحَجِّ) for the acceptance of divine discipline, it is proclaimed unto all mankind on behalf of Allah and His Messenger that God disavows all that ascribe divinity to aught beside him and so does his Apostle. And now if you repent and revert to the right path, it will be for your own good. And if you turn away, be aware that you cannot elude God. O Messenger, convey to the deniers of truth tidings of a painful torment, excluding only those polytheists whom you still have treaties with and who have never violated their terms and conditions; nor have one of them tried to overcome and conquer you. Therefore, you are bound to adhere with your commitments made with them till the deadline of the stipulated period is reached.”

Words in parenthesis in the above text are defined hereunder from authentic lexicons:

al-Ahillah: [الْأَهِلَّةِ]:: Open and loud proclamation; raising of voice.

Mawaqeet: meeqaat: [مَوَاقِيتُ]: : Time/occasion for gathering people for their spiritual training and advancement.

Zuhoori-ha: [ظُهُورِ‌هَا]:: back side; back doors; in a concealed way.

‘indal Masjid al-Haraam: [عِندَ الْمَسْجِدِ الْحَرَ‌امِ]: : acc. To the revered/inviolable commandments

Ash-Shahr ul-Haraam: [الشَّهْرُ‌ الْحَرَ‌امُ]: : the conditions of prohibitions.

Lillah: [لِلَّـهِ] : : for the sake of Allah.

Atimmu al-Hajja: [وَأَتِمُّوا الْحَجَّ ]: : And complete your procedure of intended faith.

Al-Umrata: [الْعُمْرَ‌ةَ]: : to inhabit, dwell, mend, repair/revive, tend, build, promote, cultivate, make habitable, to make better, to develop, populate, to serve/uphold/observe/regard,

Fidyatun: [فَفِدْيَةٌ]: : Compensation, ransom.

Siyaam: [ صِيَامٍ ] : : Soum: Training in abstention.

Sadaqatin: [صَدَقَةٍ ]: :Righteousness; Sad-Dal-Qaf = to be truthful, true, sincere, speak the truth, establish or confirm the truth of what another has said, verify, keep faith, observe a promise faithfully, fulfill, speak veraciously, hold anyone as trustworthy. sadaqa fi al-qitaali - to fight gallantly. tsaddaqa - to give alms. sidqun - truth, veracity, sincerity, soundness, excellence in a variety of different objects, salubrious and agreeable, favourable entrance, praise. saadiqun - one who is true and sincere, one who speaks the truth. saadiqah - perfect woman. sadaqat (pl. saduqaat) - dowry. siddiiq - person who is trustworthy, sincere. saddaqa - to confirm, verify, fulfil. asdaqu - more true.

Al-Hadyu: [الھدیُ ]: : Gift, offering, grant, captive, prisoner, respectable, good conduct, method, anything venerable or precious.

Nusukin: [ نُسُكٍ]: : Principles of inner purification. purify/wash oneself, to lead a devout life, be pious

Ashharu: [أَشْهُرٌ‌ ]: : A widely known situation, commonly known state of affairs.

‘Arafaatin: [عرَ‌فَاتٍ] : Ayn-Ra-Fa = he knew it, had cognition of it, to discern, became acquainted with it, perceiving a thing by reflection and by consideration of the effect, he requited, to acknowledge a part, manager/orderer/overseer, become submissive/tractable/pleasant, the making to know, fragrant, to inform oneself, learn/discover, seek/desire knowledge, benefaction/goodness, mane (of a horse) waves (of the sea), elevated place/portion, higher/highest, first/foremost, a question or questioning respecting a subject of information in order to know it, commonly received/known, to confess/acknowledge/indicate.
arafaat (pl. of 'arafat, masculine 'araf, being a version of 'aarif, the active form of 'arafa and/or 'arfun, the informational noun of 'arafa) means 'familiarizations, approbations, recognitions.'

Afeedhu: [أَفَیضْو] : : Fa-Ya-Dad = to be copious, overflow, abound, flow freely, spread. afada - to pour, proceed, return, be immersed in any business or communication, go from a place to another in a crowd. (it is both transitive and intransitive)

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Aurangzaib Yousufzai - August 2017

Thematic Quranic Translation Series

Installment 17

(In English Language)

Crucial Themes of “the Count of 12 months 

as Deen Al-Qayyam” and “Youm

al-Hajj al-Akbar”

Defined in the True Light of The Quran

PRELUDE

Here we are having a second but most rational look at Verses 9:36 and 9:3-4 as I have been asked to explain as to why “the count of 12 months is declared as Deen Al-Qayyam” (9:36), meaning the “firm & established Divine Discipline”; and what is Hajj al-Akbar (9:3), especially in the perspective of Hajj having been refuted by you as a canonized Muslim pilgrimage. Let me clarify both themes by taking up one at a time.

1) DOES “THE FIRM AND ESTABLISHED DISCIPLINE” ACTUALLY CONSIST IN OBSERVING THE COUNT OF 12 MONTHS???

In the traditional translations of Verse 9:36, the “firm and established Discipline” is defined to be “the count of 12 months” out of which 4 are the sacred months????

Obviously, that is the most absurd and treacherous definition of Deen Al-Qayyam.  Deen is commonly defined as a Mode of Conduct or a Discipline of Life, not the “count of some months”.  That is why the need for an academic and rational re-translation of the relevant Verse was emphasized, which may stand in conformity with the Quran’s true message and ideology, and may appeal to the modern, educated minds.  Let us then start first with the existing absurd traditional translation, which stands overwhelmingly propagated all over the world, and blindly accepted by frigid minds.

سورۃ التوبۃ: ۳۶: Chapter At-Taubah (9), Verse 36:

إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ ۚ وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ-۔

9:36  “Indeed the number of months before Allah is twelve – in the Book of Allah – since the day He created the heavens and the earth, of which four are sacred; this is the straight religion; so do not wrong yourselves in those months; and constantly fight against the polytheists as they constantly fight against you; and know well that Allah is with the pious.”

What do you think about that?  Do you find any sense in this text?  No?  I agree.  It is the vilest of translations we have come across!  Allah swt obviously did not create the Universe in one day; it was a process spread over millions and billions of years.  So 12 months could not have been fixed during that long period when a state of timelessness had persisted.  Then, scientifically speaking, the count of time could only have started when the 2nd phase of Creation, the stage of the Planet Earth had taken its present shape, with all natural laws formulated and applied for its proper flawless functioning.  Again, Allah swt could never have made a stupid and unjustified classification of sacred months and non-sacred months, being totally illogical and unworthy of His Exalted existence as the Super-most and Absolute Consciousness behind the most scientific act of creation!!!

So, then, here is the most up to date, rational and academic version of this divine text, for those whose consciousness is alive:-

9:3-4  “Indeed, since the hour He unfolded the process of creation of the Universe (يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ), Allah had made it mandatory (فِي كِتَابِ اللَّهِ fi kitaab Allah) that the prescribed and reckonable (عِدَّةَ iddata) living conditions (الشُّهُور shuhoor) as approved by him (عِندَ اللَّهِ ‘indallah) will be the state of a highly praiseworthy and admirable (اثْنَا athnaa’), intimate human community (عَشَرَ ‘ashara); and in its composition (مِنْهَا min-ha) the segment possessing the attributes of deeper affection and utmost compassion (أَرْبَعَةٌ arba’atun) will be regarded as the respected ones (حُرُمٌ ۚ hurumun). That alone is prescribed as the most sustainable, ideal (الْقَيِّمُ qayyam) discipline of life (الدِّينُ Deen).

Hence to attain those living conditions (فِيهِنَّ ), you are ordained to stop being cruel (فَلَا تَظْلِمُوا) by violating your own people’s rights in the community.  And for now, concentrate fully in fighting the polytheists just like they are intent on fighting against you with their full might.  However, keep always in mind that in a confrontation, Allah sides with those taking full cognizance of His commandments.”

I sincerely hope this latest translation attempt from this end removes a great treacherous anomaly from the fake old translations of the Quran, for all times to come.

Meanings of important words:

Iddatushh-Shahoor (عدّۃ الشھور): That state of affairs which is the proposed one, is preferable, is worth taking note of.

Athna ‘ashara (اثنا عشر): The most admirable, praiseworthy; thana (ثنا)= praise, admiration.

‘ashara : (عشر): An integrated community/society. معاشرہ

Shahran (شھرا): State of affairs, situation, conditions.

Arba’atun (اربعۃ): ر ب ع : wealth, sufficiency, abundance, affectionate, pitiful, compassionate, a place of permanent abode, fourth or four; to treat gently, middle class, to fill with speed, to grow abundantly, etc. etc. (A very wide range of meanings).

Al-Qayyam (القیم): firm, well established. Conducted, ordered, regulated, etc.

2) WHAT IS THE “HAJJ AL-AKBAR”?

You have questioned about the Quranic compound Hajj Al-Akbar.  I am well aware of your actual confusion behind this question.  I presume you are still in some doubt about the research-based new definition of Hajj.  That’s why you and other unconvinced friends have raised this question.  Anyway, my duty is to satisfy rather than criticize, and I’m ready to fulfill this duty to the fullest extent.  The compound under discussion is not just “Hajj al-Akbar”, but “Youm-al-hajj al-Akbar”.  The major point to follow is that the emphasis here is not laid on a “bigger Hajj” but on a “Big Occasion” of a mass conversion/submission (Hajj).

This theme comes in Verses 3 & 4 of Chapter At-Tawbah (9), which are reproduced hereunder:-

وَأَذَانٌ مِّنَ اللَّـهِ وَرَ‌سُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ‌ أَنَّ اللَّـهَ بَرِ‌يءٌ مِّنَ الْمُشْرِ‌كِينَ ۙ وَرَ‌سُولُهُ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ‌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ‌ مُعْجِزِي اللَّـهِ ۗ وَبَشِّرِ‌ الَّذِينَ كَفَرُ‌وا بِعَذَابٍ أَلِيمٍ ﴿٣﴾ إِلَّا الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِ‌كِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُ‌وا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ اللَّـهَ يُحِبُّ الْمُتَّقِينَ

And now I present its most up to date rational translation, which is in full accord with its context, which is related to treaties/agreements made with the polytheist enemies:-

9:3-4  “And from Allah and His Noble Messenger, it is proclaimed for all humanity, on this great occasion (الْأَكْبَرِ يَوْمَ) of securing their intended faith (الْحَجِّ ), that Allah and His Messenger are now free from any moral or strategic obligations (بَرِ‌يءٌ) with regard to the defying polytheists; therefore if you repent from your past behavior, it will be in your best interest. However, if you still turn away, then know that you cannot subdue Allah.  And give the disbelievers the glad tidings of a painful punishment, excepting those among them with whom you had a treaty, and they have not defaulted in abiding by its terms and conditions, nor any of them has tried to gain superiority over you.  With such people you still are bound to fulfill your obligations up to the appointed term.  Indeed Allah befriends those who are conscious of his laws.”

Hope this most academic and rational translation comes up to satisfy your quest to know the ultimate truth.

The scope of meaning of the word Hajj:

ح جج= Haa-Jiim-Jiim = to intend to a certain target, aim at, repair, undertake, repaired/betook himself to or towards a person / place / object of veneration/respect/honour, went/visit frequently/repeatedly, pilgrimage.

Overcome another by/in argument/evidences/proofs/testimonies, plead, contend/argue/dispute.

Refrain/abstain.

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Aurangzaib Yousufzai – July 2017

Thematic Quranic Translation Series Installment 16

(In English Language)

The Quranic Theme of Mohkamaat (محکمات) &

Mutashabihaat (متشابہات)

Rationally Re-translated in the True Light of the Quran

PRELUDE

There aren’t any two kinds of Verses in Quran.

In this Series of Thematic Translations from the Quran we would investigate, on solid academic criterion, a very crucial topic, which has been a center of controversy from the early period of Islam.  We would launch a research effort on a conviction under which a general consensus is found among Muslims to the effect that the Quran’s text contains two different categories of Verses.  This fact implies that ---- some Verses are narrated in a particular style which is named as “Mohkamaat”, meaning “clearly decisive”, whose meanings or messages are easily discerned; and ---- there are other Verses whose style falls under a second category of “mutashabihaat”, meaning “allegorical”, wherein a metaphoric and symbolic language is used thereby making their understanding uncertain or ambiguous.  It is implied under this old concept that one need not insist on trying to comprehend the essence of the latter category of Verses, and whatever the earlier period scholars have derived from them must be taken as the truth as a token of reverence to them, just because so is ordained in the Quranic text too.

Looking at this theme rationally, it comes to light that the hitherto accepted dogma is based on a blatant misunderstanding of the related text.  As soon as the misunderstanding is removed, this dogma and its respective controversy dies its own death.  And thus the real message of the Quran hidden behind it can easily re-appear in its own true light.  This misunderstanding was spread through the fictitious Islam, invented by the despotic Umayyad Rulers, when the real Islam was viciously moved far away from its origins through fake interpretations (tafaseer), as against what was presented by our beloved Prophet Mohammad pbuh.  It goes without saying that had Islam maintained its true and original form, there would be no protracted era of despotic and dynastic rule in the history of Islam.  True Islamic ideology is based on social equality, based on justice and fair play for every segment of society and has no scope for tyrannical kingdoms.

With due respect for every old and contemporary Quranic scholar, allow me to declare that the earlier interpretation of this theme, which is strictly followed to this day, is absolutely unfounded, meaningless and un-Quranic.  It is necessary, in the present age of advanced knowledge and sciences, to discard it altogether.  According to this humble writer’s latest research, the entire Quranic text enjoys a high academic and literary status.  Every literary masterpiece is invariably laced and ornamented with metaphors, allegories, symbols, idioms, similes and other identical ways of expression.  That’s why it is classified as a classic.  The Quran in itself is such a literary masterpiece.  Let us then analyze to see how authentic is the old concept of Mohkamaat and Mutashabihaat, and as to whether the Quran corroborates this mischievous interpretation of its text, or tells us something to the contrary.

We undertake this research by attempting a most realistic rational re-translation of the relevant text, where you will find both the crucial terms placed within parenthesis, and then fully defined at the end of the thesis, taking help from the most authentic of Arabic lexicons.  This will prove that the fresh translation does not contain a single word or concept from the writer’s end.  Human knowledge, intelligence and conscious values are regarded as the basic criterion for this undertaking.  It is free from prejudice, impurities and interpolations. It is recommended to reject and discard the inherited and hitherto prevalent interpretations, as those have been the main source of gross distortions of Quranic essence.

The Quran is NOT a book of “ambiguities” (Mutashabihaat) as we find inferred and implied in conformist translations; it is a Book of doubtless integrity (Laa Rayiba fi-ha – لا ریب فیھا ) and a perfect guidance that leads the entire creationary process to its logical and determined destination.  Hence it leaves no scope for uncertainty, doubts & speculation.  However, its true guidance would surface only when we are willing to divert the direction of our thinking away from blind pursuit of the so-called Imams (scholars) of old Tafasir (interpretations); and only when we are ready to declare, with firm conviction, that the ever growing knowledge, human evolution and rationalism are our real teachers.  Nothing in the field of Quranic research can be regarded as the final word as yet.  But the process of exploration and discovery is under way, and it is hoped that the time is round the corner when our coming generations would finally wrap up the process, by reaching a matured and plausible stage where all the existing riddles are solved to the satisfaction of a decisive majority of truth seekers.

The relative Verse of Quran on this Theme is Verse 3:7 (Aal-e-Imran: 7) and it reads like this :-

آیت 3/7: هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ‌ مُتَشَابِهَاتٌ

And it is traditionally translated like this :

3:7  “He is the One Who has bestowed upon thee from on high this divine writ, containing messages that are clear in and by themselves - and these are the essence of the divine writ - as well as others that are allegorical.”

And that the above stands as a blatantly erroneous translation, doesn’t need any research or proof, as the Almighty Author Himself contradicts this folly by another of His Verses.  Here is it (Chapter 11: Verse 1):

الر‌ ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ‌

11:1  “Alif Lam Ra. This is a Book, with (all) its verses made decisively clear and then expounded in detail by One who is all wise and all aware.”

Therefore, having established the hypocrisy of fictitious interpretations through the authority of Quran itself, let us now embark on a most righteous strict translation of the Quranic text of Verse 3/7, to see exactly what kind of havoc has been played with its content:-

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّـهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ ﴿٧﴾

3:7  “He is the One Who has bestowed upon thee this divine writ, which (min-hu منہ here is “min bayaniah”, meaning all of it, not some of it) contains messages that are decisively wise & clear (مُّحْكَمَاتٌ ) - and these are the foundations upon which this divine writ stands (أُمُّ الْكِتَابِ ); and all the secondary sources (وَأُخَرُ) are the material of dubious nature resembling it (مُتَشَابِهَاتٌ). Now those whose hearts are given to swerving from the truth would incline to go after that stuff which is dubious and made to look like it (مَا تَشَابَهَ مِنْهُ ), seeking out what is bound to create confusion, and seeking to make its meaning defective or deficient (وَابْتِغَاءَ تَأْوِيلِهِ ); but none save God knows the truth of their conjectures. Hence, those who are deeply rooted in knowledge say: "We believe in everything that is from our Sustainer” - albeit none takes due cognizance of it save those who are endowed with insight.”

It is manifestly clear by this most up to date and rational translation that Allah swt here is not talking about two kinds of Verses within the content of Quran. He, on the contrary, ordains that Quran contains only that material which is clear, decisive and full of wisdom (Mohkamaat) (Verse 11/1 above). The other sources which might be declared of equal status with Quran, called Mutashabihaat, are those which are dubious, ambiguous and are known to be other than Quran (اُخرُ ).

In the end, let us have a deeper look at the authentic meanings of important words in this thesis:

ش ب ہ = Shiin-Ba-ha = to be like, to resemble/assimilate/liken/imitate, to compare one thing with another due to an attribute connecting them or is common to them: can be real or ideal - real: "this dollar is like this dollar" ideal: "John is like the lion/ass (i.e. strength/stupidity)", appear like another thing, ambiguous/dubious/obscure, comparison/similitude/parable/simile, co similar, resemble (in quality or attributes), conformable.

With reference to the Quran is that of which the meaning is not be learned from its words and this is of two sorts: one is that of which the meaning is known by referring to what is termed "muhkam" and the other is that of which the knowledge of its real meaning is not attainable in any way or it means what is not understood without repeated consideration. (e.g. 3:7)

شّبہ لہ lie rendered it confused to himn [by making it to appear like some other
thing]; (JS,' TA;)he rendered it ambiguous, dubious, or obscure, to him.

ح ک م : HKM:Mohkam; Mohkamaat:

To restrain from, exercise authority, command, give judgment, judge, be wise. To restrain/prevent/withhold a person from acting in an evil or corrupt manner, to judge or give judgement, pass sentence, decide judicially, exercise judicial authority/jurisdiction/rule/dominion/government, order or ordain or decree a thing, to be wise, to be sound in judgement, possess knowledge or science and wisdom, render a thing firm/stable/sound/free from defect or imperfection by the exercise of skill.

ا و ل ؛ تاویل:Alif-Waw-Lam – Ta’weel: To return, be before, come back to. To interpret [by consideration], explain. To contract, withdraw, become. To preside over, hold command or authority. To come to be. To put in a proper state/condition, or to compose [an affair]. To resort to; namely [a thing of any kind; the thing or place whence he or it originated, or came. His or its origin or source; his or its original state, condition, quantity, weight; any place. A former action, saying, or the like]. To return or restore to [ a thing, place, or disposition]. To explain, expound, interpret [collecting the meanings of dubious expressions by such expression as is clear, or plain, without dubiousness]. To explain the meaning of that which is equivocal or ambiguous. To be seen from a distance.

(Lane’s Lexicon) : But تاویل seems to me to signify the collecting the meanings of dubious expressions by such expression as is clear, or plain, without dubiousness, or, accord. To Lth, it is the interpreting of language that has different meanings; and this cannot be rightly done but by an explanation which changes the expression; as also تاول: or the turning a verse of the Kuran from its apparent meaning to a meaning which it bears, or admits, when the latter is agreeable with the Scripture and the Sunnah: مآل : The thing decreased; diminished; or became defective, or deficient: it more properly signifies the rendering in a manner not according to the letter, or overt sense, explaining the covert, or virtual meaning; interpreting in a manner not according to the obvious meaning; or the reducing a thing to its ultimate intent, whether it be a saying or an action (Er-Raghib, TA or تفسیر signifies the “discovering, detecting, revealing, or disclosing, what is meant by a dubious expression….