Resolving apparent contradictions in the Quran
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Quote
The confusion or contradiction emerged because of this translation. Read in conjunction with the instructions on the subject given at other places and the point will become evidently clear. Read it like this
And they ask you as to what is that they should spend. Tell them, "whatever you can spare".Can you justify this interpretation linguistically?
Imraan
Answer is always with reference to the question asked. The question asked is not about how much should they spend, but what is that/the possession that they should spend-donate or use them for the cause of others.
The one word answer is . Its definitness is for each and every questioner, and shall be different for each one of them. Effacing something of possession by one's own will means anything that one can willingly spare.
Suggesting "whatever is in excess of your needs" is ridiculous since it will put all the members of the society on equal padestal, which is neither the desire and will of Allah nor practicable. -
Peace Mazhar
Answer is always with reference to the question asked. The question asked is not about how much should they spend, but what is that/the possession that they should spend-donate or use them for the cause of others.
The one word answer is . Its definitness is for each and every questioner, and shall be different for each one of them. Effacing something of possession by one's own will means anything that one can willingly spare.
Suggesting "whatever is in excess of your needs" is ridiculous since it will put all the members of the society on equal padestal, which is neither the desire and will of Allah nor practicable.My understanding is that the question is what / how much should be kept open for distribution to those who need it. Doesn't "nafaqa" mean something that is open at both ends?
As for each individual deciding what their needs are, I don't think that this is the case. Needs are the same for people in the same situation generally. There may be special circumstances at times & in certain instances, but generally needs are the same. Wants are a different issue altogether.
Why shouldn't all members of a community be put on an equal pedastal? Is there quranic backing for this statement & the statement that this is not the desire of Allah?
Imraan
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Peace Mazhar
My understanding is that the question is what / how much should be kept open for distribution to those who need it. Doesn't "nafaqa" mean something that is open at both ends?
As for each individual deciding what their needs are, I don't think that this is the case. Needs are the same for people in the same situation generally. There may be special circumstances at times & in certain instances, but generally needs are the same. Wants are a different issue altogether.
Why shouldn't all members of a community be put on an equal pedastal? Is there quranic backing for this statement & the statement that this is not the desire of Allah?
Imraan
It is eveident He does not like to place all the people on the same padestal in worldly life. He makes someone affluent and other in measure/limit.
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Peace Mazhar
It is eveident He does not like to place all the people on the same padestal in worldly life. He makes someone affluent and other in measure/limit.
1321 does not support your view imo. All it says is that the ones who will be successful are those who join what God has commanded them to join. This could very well mean bringing together the different capabilities of individuals to form a functioning community.
One of the most glaring examples of the mis-interpretation of verses is found in 1671. This verse is often mistranslated in such a way as to support the greed of those who do not wish to share the bounties of Allah with anyone else. It is often translated to mean that Allah has given some more than others. This however contradicts verses pertaining to getting what you strive for. It is usually further interpreted as saying that those who have more are not going to ?throw back their gifts? or ?hand over their provision? to ?maa malakat aymaanuhum?. It the usually follows that the reason is because if they did this the ?maa malakat aymaanuhum? would have an equal share in the rizq (as if this is a bad thing). It is then further implied that if those who have more hand over or throw back, they are denying Allah?s ?ni?ma?.
The verse can more correctly be understood as those who have more access to the rizq are unwilling to share it with ?maa malakat aymaanuhum? in a way that they may have an equal share in the rizq. Would they then deny Allah?s blessings by not recognising the right of ?maa malakat aymaanuhum??
For those who understand this verse as the former explanation, I would point to 2433 where we are encouraged to give to ?maa malakat aymaanukum? out of what Allah has given us.
Furthermore, the former interpretation to a large degree stems from the belief that one is entitled to more if one has more qualifications, superior knowledge or capabilities. To those who contend that this true, I would point to 287 where Qarun makes this claim & suggest that a detailed study of the story of Qarun be undertaken in order to re-evaluate this position. This point is further emphasised in 3949.
Here are a few other interpretations of 1671
And Allah has caused some of you to excel in earning livelihood over the others (4332). And yet, they who are more abundantly provided are often unwilling to share their provision with those who work for them, lest all might be equal in this respect (7024), (302. Will they continue to deny Allah's blessings in this manner? (1653), (287, (3949). QXP Shabbir Ahmed**
And on some of you God has bestowed more abundant means of sustenance than on others and yet, they who are more abundantly favoured are unwilling to share their sustenance with those whom their right hands possess, so that they might be equal in this respect. Will they, then, God?s blessings deny. Asad
Parwez interprets it as follows
(71) Different individuals possess different capacities for work. Every programme or project requires the co-operation of all for its accomplishment (43/32). The Divine Niz?am-e-Rabubiyyat requires that the produce should be distributed amongst all according to their needs. Those who possess greater capability (or power) generally do not adhere to this Niz?am thinking that according to this arrangement all will be equal and they, therefore, take more than the others (30/2. They thus, assert that the means of production and the capacity to earn are not endowed by Allah (16/53, 24/33, 28/78, 39/49).Why is it that we assign higher value to one skill than another? This is not commanded by Allah. All natural ability comes from Allah ultimately. Do we, then think, because of our greed & prejudice that we can determine which skill is worth more?
These are some of the very reasons I have brought this topic to the fore. If some verses seem to instruct us in how to deal with our excess wealth, while others don?t give us the first right over this excess & even possibly not entitling us to have excess wealth; then surely these appear to be contradictions & need to be dealt with as there are no contradictions in the quran. We cannot simply pass over them because it is convenient to do so.
Imraan
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It is eveident He does not like to place all the people on the same padestal in worldly life. He makes someone affluent and other in measure/limit.
1321 does not support your view imo. All it says is that the ones who will be successful are those who join what God has commanded them to join. This could very well mean bringing together the different capabilities of individuals to form a functioning community.
Arabic text was there, reference was wrongly typed as 1321 which you have mentioned. Arabic text is of 1326.
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I don't disagree that the word is used in that context. I am saying that to take that as the only understanding is too narrow an interpretation.
If I say that a TV is for entertainment, is that narrow-mindedness? Likewise, it is not narrow-minded to think that "sadaqah" is for redemption/an expiation charity.
Why do you think there are different kinds of charity? They all have different functions.
Zakat obligatory
Sadaqah optionalPeace
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2263/264/271/276, 958/60/79/104, 44/114, 37105, 5813 among many others.
So you're saying that there is a contradiction between
2263 Kind words and forgiveness are far better than charity that is followed by harm. God is Rich, Compassionate.
and
2264 O you who acknowledge, do not nullify your charities with insult and harm; like the one who spends his money in vanity to show the people, and he does not acknowledge God and the Last day. His example is like a stone on which there is dust, then it is subjected to heavy rain, which leaves it bare. They cannot do anything with what they earned; and God does not guide the ingrates.
??
They go hand-in-hand. What is the use of charity if you are unkind to others?
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Peace progressive
If I say that a TV is for entertainment, is that narrow-mindedness? Likewise, it is not narrow-minded to think that "sadaqah" is for redemption/an expiation charity.
Why do you think there are different kinds of charity? They all have different functions.
Zakat obligatory
Sadaqah optionalHave you looked at 960? Here sadqah is made fard (obligatory).
I'm not sure if youre familiar with the concept of tasreef as opposed to tafseer. Without employing tasreef, one reaches a one dimensional view of a concept. I am including a short article below on the concept of tasreef. Please see if it makes sense to you & if so, try employing it in your study of the concept of sadaqah. (Unfortunately, I wasn't able to paste the arabic of the verses.)
THE PRINCIPLE OF TASREEF
(As opposed to Tafseer)The Quran States
Quran is its own Commentary
?O Messenger! No one shall bring to you one like the Quran, It is we that send the Truth in the Quran to you with its best commentary?.25/33
Repeated Explanations
?See how we do present or verses again and again, so that they may understand the reality?.6/65
This has been explained via the Nabi AS
?Thus do we explain our verses again and again so that they (the unbelievers) may say ?You have studied diligently?, and that this may become clear to people of understanding?.6/105
It also means that Allah has explained, the Quran repeatedly for those who have understanding and thus proves that the Tafseel, Tafseer and explanation have come directly from Allah Himself.- Explanation of the Quran is in the Quran itself
?Those who hide the proofs and the guidance which We revealed, after We had made it clear in the Book such are accursed of Allah and accursed of those who have the power to curse.?2/159
Any understanding of the Quran needs to be based on the principle that the Quran must be understood from within the Qur?an itself. This Divine Writ calls itself AN-NUR (The Light) and light needs no extrinsic sources in order to shine. Therefore, one needs to base one?s understanding on two principles
- Focus on the Language in which the Qur'an was revealed. (and not scholars outside of the Quran, and
- Make use of TASREEF (how the Qur'an repeats its messages / verses in various ways-refer above for references). One needs to have the facility to look for like verses and words in Arabic in the Quran, and when all the verses are put together the meaning of the Quran becomes manifest. This is the only way of truly understanding the Quran as the Quran is its own commentary.
You can make use of http//www.openburhan.net/ & Project Root List among others to employ tafseer.
Imraan
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Peace progressive
So you're saying that there is a contradiction between
2263 Kind words and forgiveness are far better than charity that is followed by harm. God is Rich, Compassionate.
and
2264 O you who acknowledge, do not nullify your charities with insult and harm; like the one who spends his money in vanity to show the people, and he does not acknowledge God and the Last day. His example is like a stone on which there is dust, then it is subjected to heavy rain, which leaves it bare. They cannot do anything with what they earned; and God does not guide the ingrates.
??
They go hand-in-hand. What is the use of charity if you are unkind to others?
You are misunderstanding the "apparent" contradictions I am referring to. The example I gave initially is
In 2219 we find that we should spend that which is beyond our needs, while we have inheritance laws that determine how to divide the estate if there is no will. How do we distribute that which we don't have?
Please let me know why you are insisting that sadqah refers only to optional charity when I have suppliedc ample proof from the quran that the concept has been made obligatory. Also, why are you insisting that it means charity when the quranic concept is obviously much wider?
Imraan
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Peace Mazhar
It is eveident He does not like to place all the people on the same padestal in worldly life. He makes someone affluent and other in measure/limit.
[1671
in 1326, we find that Allah ensures that people receive in different measures according to the laws He has put in place. The measure is actually according to HIs law. Put the effort in, reap your rewards. Cause & effect. This does not necessarily preclude people from being on the same footing. If they are not, it merely means that the distribution by man's faulty values & reasoning is not in accordance with the measure of Allah. Also note that this verse, like most of the quran is addressed to the plural. This indicates that it refers to a group of people such as a community rather than an individual.
If the verse does indicate that people are not to be on an equal footing, it brings up the issue of "apparent" contradictions due to verses such as 16.71, which you have also referred to above. For reference see my earlier post with regard to this verse.
This is why I am saying that the same issue is dealt with differently for communities at different stages of their development in the quran.
Imraan
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Peace progressive
You are misunderstanding the "apparent" contradictions I am referring to. The example I gave initially is
In 2219 we find that we should spend that which is beyond our needs, while we have inheritance laws that determine how to divide the estate if there is no will. How do we distribute that which we don't have?I'll deal with that tomorrow, GW.
Please let me know why you are insisting that sadqah refers only to optional charity when I have suppliedc ample proof from the quran that the concept has been made obligatory. Also, why are you insisting that it means charity when the quranic concept is obviously much wider?
Different kinds of Arabs... number 1 - the bad Arabs
997 The Arabs are the worst in rejection and hypocrisy, and more likely not to know the limits of what God has sent down upon His messenger. God is Knower, Wise.
998 From the Arabs are some who look upon what they spend as a fine, and wait for disasters to befall you. They will have the evil disasters, and God is Hearer, Knowledgeable.
Number 2 - the good Arabs
999 From the Arabs there is he who acknowledges God and the Last day, and considers his spending as a means towards God, and the support of the messenger. It indeed makes them closer. God will admit them in His mercy; God is Forgiving, Compassionate.
9100 The pioneers of the emigrants and the supporters, and those who followed them in kindness; God has accepted them, and they have accepted Him; and He prepared for them gardens with rivers flowing beneath in which they will abide eternally. Such is the great success.
But
9101 Among the Arabs around you are hypocrites, as well as from the city people; they are audacious in hypocrisy. You do not know them, but We know them. We will punish them twice, then they will be returned to a great punishment.
Those who repent
9102 Others who have acknowledged their sins, they have mixed good work with bad. Perhaps God will pardon them. God is Forgiving, Compassionate.
In order for their sins to be wiped clean, they should pay an expiation/redemption charity (sadaqah), which the Prophet should take from them, to purify them...
9103 Take from their money a charity to purify them and improve them with it, and support them. Your support is tranquility for them; and God is Hearer, Knower.
Peace
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Peace progressive
Different kinds of Arabs... number 1 - the bad Arabs
997 The Arabs are the worst in rejection and hypocrisy, and more likely not to know the limits of what God has sent down upon His messenger. God is Knower, Wise.
998 From the Arabs are some who look upon what they spend as a fine, and wait for disasters to befall you. They will have the evil disasters, and God is Hearer, Knowledgeable.
Number 2 - the good Arabs
999 From the Arabs there is he who acknowledges God and the Last day, and considers his spending as a means towards God, and the support of the messenger. It indeed makes them closer. God will admit them in His mercy; God is Forgiving, Compassionate.
9100 The pioneers of the emigrants and the supporters, and those who followed them in kindness; God has accepted them, and they have accepted Him; and He prepared for them gardens with rivers flowing beneath in which they will abide eternally. Such is the great success.
But
9101 Among the Arabs around you are hypocrites, as well as from the city people; they are audacious in hypocrisy. You do not know them, but We know them. We will punish them twice, then they will be returned to a great punishment.
Those who repent
9102 Others who have acknowledged their sins, they have mixed good work with bad. Perhaps God will pardon them. God is Forgiving, Compassionate.
In order for their sins to be wiped clean, they should pay an expiation/redemption charity (sadaqah), which the Prophet should take from them, to purify them...
9103 Take from their money a charity to purify them and improve them with it, and support them. Your support is tranquility for them; and God is Hearer, Knower.
I don't understand why you are not looking at all the occurrences of the root "sad-daal-qaf" in order to define the concept. What do you think of the concept of tasreef?
In any case, 9103 is saying to take as a matter of right ( the right of the community against whom they have transgressed). So whether this right is called charity or something else, linguistically & logically through tasreef, it is a right. I am not disputing that sadaqah is used as an expiation or redemption. I am saying that the meaning is much broader.
Imraan
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In any case, 9103 is saying to take as a matter of right ( the right of the community against whom they have transgressed). So whether this right is called charity or something else, linguistically & logically through tasreef, it is a right. I am not disputing that sadaqah is used as an expiation or redemption. I am saying that the meaning is much broader.
9103 is talking about the Arabs who have done both good and bad deeds. To remove their sins/reform themselves, they should pay "sadaqah" - a charity for redemption/expiation.
In the "Spoils of War" thread you have said
WOMEN ARE NOT OWNED BY MEN JUST BECAUSE THEY RECEIVED A GIFT (NAHLA) FROM THE MAN AS IS THEIR RIGHT (SADAQAH)
Can you quote the verse?
Have you looked at 960? Here sadqah is made fard (obligatory).
Please read 9103 in context. You might see that it is not obligatory and only for expiation/redemption.
Zakat is obligatory.Peace
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Peace Mazhar
in 1326, we find that Allah ensures that people receive in different measures according to the laws He has put in place. The measure is actually according to HIs law. Put the effort in, reap your rewards. Cause & effect. This does not necessarily preclude people from being on the same footing. If they are not, it merely means that the distribution by man's faulty values & reasoning is not in accordance with the measure of Allah. Also note that this verse, like most of the quran is addressed to the plural. This indicates that it refers to a group of people such as a community rather than an individual.
If the verse does indicate that people are not to be on an equal footing, it brings up the issue of "apparent" contradictions due to verses such as 16.71, which you have also referred to above. For reference see my earlier post with regard to this verse.
This is why I am saying that the same issue is dealt with differently for communities at different stages of their development in the quran.
Imraan
Then what is wrong with the law when Qarun said that he got it because of his knowledge? There you condemn him. Here you say affluence and poverty/restricted means is according to a law, and NOT the Will of Allah.
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The only contradictions there are, only are found in man-made sources of guidance as well as even slightly mistranslated versions of God's book, and one would think there are some in the Quran if he/she are misinterpreting verses. There cannot be a contradiction in the Quran. It's the word of the infallible. peace
-M
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Peace progressive
9103 is talking about the Arabs who have done both good and bad deeds. To remove their sins/reform themselves, they should pay "sadaqah" - a charity for redemption/expiation.
There is no disagreement, except that you see sadqah as cahrity whereas I see it as a right. WE can agree to disagree. This doesn't have any real bearing on the subject.
In the "Spoils of War" thread you have said
WOMEN ARE NOT OWNED BY MEN JUST BECAUSE THEY RECEIVED A GIFT (NAHLA) FROM THE MAN AS IS THEIR RIGHT (SADAQAH)
Can you quote the verse?
The verse that talks about the sadqah & nahla is 44.
Please read 9103 in context. You might see that it is not obligatory and only for expiation/redemption.
Zakat is obligatory.I have already quoted the verse that indicates that sadaqah is obligatory. Can we please stick to the subject of the tread regarding apparent contradictions?
Imraan
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Peace Mazhar
Then what is wrong with the law when Qarun said that he got it because of his knowledge? There you condemn him. Here you say affluence and poverty/restricted means is according to a law, and NOT the Will of Allah.
The issue is not whether or not it is Allah's will by some illogical, magical wavimg of a wand, or the law of cause & effect. The issue is the idea that because you have knowledge it entitles you to a greater share of the rizq that Allah has provided for all.
In the story of Qarun, the point is that knowledge does not entitle one to the ownership of rizq, which is provided by Allah through whatever means, for the benefit of all creation. In 3949, this attitude of claiming that something is due to your own knowledge or wisdom when it is actually from Allah is incorrect. Do not look at your ability to acquire more as your own doing. Your natural ability to perform certain tasks to benefit humanity has been ultimately endowed to you by Allah. That is why I say that we cannot determine different values for different natural abilities that people may have. 1028 clearly shows that we will be answerable for amassing wealth. 4150 further illustrates the fallacy of ascribing to one's self any ease or comfort that comes to a person.
Imraan
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Peace Meteora
The only contradictions there are, only are found in man-made sources of guidance as well as even slightly mistranslated versions of God's book, and one would think there are some in the Quran if he/she are misinterpreting verses. There cannot be a contradiction in the Quran. It's the word of the infallible.
This is exactly what I am saying. There are no contradictions. There are only apparent contradictions. I am simply looking at a way to understand these verses that eliminate any hint of contradiction.
What do you think of the issues I raised at the beginning of this thread?
Imraan
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Peace,
This is exactly what I am saying. There are no contradictions. There are only apparent contradictions. I am simply looking at a way to understand these verses that eliminate any hint of contradiction.
What do you think of the issues I raised at the beginning of this thread?
Imraan
?Hey, buddy, can you spare a dime??
?Sorry, son, all my money is tied up in currency.? - W.C. FieldsWhat a person can spare is up to them; Qur?an does not promote communist ideology or abolition of private property ? ?from each, according to his ability; to each, according to his needs" is the rant of godless unbelievers.