Translating 2:196
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peace all,
I recommend reading some common/traditional translations. They attempt to explain away the problems caused by their own translation of 2196 in various ways. I recommend reading Asad's note on www.quranix.net (lookup 2196) and also here
http//www.islamicstudies.info/tafheem.php?sura=2&verse=189&to=196Here are some of the problems in brief
- from reply 71 http//free-minds.org/forum/index.php?topic=9597976.60
Thus, the obvious question that comes to mind is, does an ailment of the head (e.g. baldness, injury on head, surgery on head etc) prevent one from giving what is easy of the offering and ensuring it reaches its proper place? The answer is of course, it doesn't. So, let's imagine the following scenario
A bald man or person with injury on head cannot complete the HJJ/3MR, but they are able to give what is easy of the offering and ensure it reaches its proper place. So they do this. Sounds ok so far, BUT not if the person actually continues to read the rest of 2196, because according to it, if he cant shave the head once the offering reaches its proper place he is meant to redeem by abstinence or charity or observance, so is he meant to do these things as well as giving the offering? Is AQ discriminating against bald people, those with injury on their head, sensitive scalp, head surgery, those wearing a toupe etc. and getting them to do more than a person with hair on their head? Of course not. Such notions are illogical and have no basis in AQ. The only other option is to say if he cant shave the head for whatever reason, then he skips giving what is easy of the offering and goes straight to abstinence or charity or observance, but of course, this has the same problem in that it treats such a person differently for no obvious practical reason.
The above would prioritise head shaving rather than giving of the gift which is nonsensical unless it can be explained.
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if you give an offering how do you find out if it has reached its permitted place THEN shave your head? e.g. if one is ill I assume you give the offering to someone else to take, do you then wait for them to return and tell you "yes it reached there, you can now shave your head"? Really?
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what do females do? shave or cut or nothing?
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the word "hair" is not in the verse. No mention of what to do if one has no hair, as this is not necessarily a harm/ailment of the head.
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the part at the end is translated differently "...this relates to him who does not live near the Inviolable House of Worship...". Read several translations to see the variance.
Putting the above aside, the word RAS commonly translated as "head" could mean something else, so by process of elimination what could it be?
http//www.studyquran.co.uk/PRLonline.htm
= Ra-Alif-Siin = head, head/chief/commander/ruler/governor/prince, strike on the head, set any one over, become high in rank/condition, highest or uppermost part, the capital/principal of money, the beginning or first part, numerous and strong company of people.
ras n.m. (pl. ru'us) 2196, 2196, 2279, 56, 7150, 1236, 1241, 1443, 1751, 194, 2094, 2165, 2219, 3212, 3765, 4448, 4827, 635It could only mean physical head, mind, principal sum, chief - based on classical arabic dictionaries, and reasoning.
We have already discussed the problems with physical head.
No classical arabic dictionary nor Quran use this word to mean "mind", as far as i know.
principal sums doesn't fit well.
Thus, the only meaning left with any credibility is "chief".
As a side note it just so happens that the exact same usage of "rusakum" (your heads/chiefs) is in 4827. And it just so happens that early Islamic history discusses a formation of a confederation of sorts at the late stages of Muhammad's life and the uniting of tribes under one "roof" so to speak, and some such as Fred Donner imply the founding of a monotheist/believers movement.Just something for you to ponder.
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Peace,
How could a person not find a suitable guidance? It makes more sense for it to mean offering.
"Fa man lam yajid" should be understood in the same light as the preceding phrase "fama istaysara mina al hadyi" - whatever is easy of al hadyi. If we make al hadyi "offering", we're left with "then whatever is easy of the offering". Are we being instructed to give an offering or take an offering from the hajj? Like when you go on a conference, they give out freebies and goody bags. Are we being told to take what is easy from the hajj offering? Why is it necessarily an offering from you? This isn't evident from the text, as far as I can see. It could be an offering from the hajj itself.
With this in mind, I consider al hadyi to be the guidance or the offering by the hajj itself, not an offering from you. So how can one not find a suitable guidance? What is suitable depends on whether you've understood it, and whether it can be implemented in your community. If you found nothing you understood from the challenge/symposium or nothing is relevant to your community (in a practical sense), then there is nothing suitable for you to take.
If my rendering of the text is correct, then what is the situation for a person whose people are at or near the institute of acknowledging the restriction? Could it be related to the fact that if one's people were at or near the institute, its highly unlikely one would not be able to find a suitable offering?
Those communities who have established amah or are very near to amah, are already living largely within the deen. So the guidance offering of the hajj will be relevant and practical. A people who are not present/approaching amah (i.e. have yet to establish amah) may not have the foundation in place for the hajj/debate/symposium to have practical relevance. These people should abstain and continue to try and establish amah.
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Peace
My translation
2/196 And fulfil the hajj and the umra for Allah. But if you are restricted then what is suitable/easy of the guidance . And do not remove your heads until reaches the guidance to a disposition of lawful . Then whoever was among you ill or has with him a harm of his head, then substitute from abstinence or charity or devotion . So when you are certain , thus whoever benefited with the umra to the hajj - then whatever is easy/suitable of the guidance . But whoever can not find then abstain three days in al hajj and seven when you return. This is ten in full. That is for those whose folk are not present/near to al masjid al haram. And be conscious of Allah and know that Allah is strong in following up.
My interpretive translation
2/196 And fulfil the hajj and the umra for Allah. But if you are restricted in understanding then (take) what is suitable/easy of the guidance (to implement). And do not relieve your minds (i.e. do not stop trying to understand the challenge/symposium) until you are convinced the guidance is lawful (i.e. you are happy the guidance is relevant and practical to pursue). Then whoever was among you ill or has with him a harm of his head, then substitute from abstinence or charity or devotion (this is so you do not harm your society by trying to implement policies you do not understand). So when you are certain (that you've understood), thus whoever benefited with the umra to the hajj - then (take) whatever is easy/suitable of the guidance and implement. But whoever can not find anything suitable/practical to implement, then abstain three days in al hajj and seven when you return. This is ten in full. That is for those whose folk are not present/near to al masjid al haram. And be conscious of Allah and know that Allah is strong in following up.
My comments
I understand the hajj to be a process of challenging the system and the truth, to maintain a working society and to not allow corruption or apathy to damage al bait. Thus, the challenge requires a sound mind because the people are expected to implement the policies elucidated at the hajj in their communities. If you are one who does not understand, then you must continue to try and understand and NOT try and implement it until the guidance/policy has become lawful in your own mind. This is to stop people upholding things they do not understand, which can cause great harm. This is also in line with 17/36.
If you have understood the challenge/debate, then take whatever you find easy according to your ability and get to work. If you have a harm to your head i.e. you can not understand or you have severe misgivings about the result of the challenge, then you should abstain, or be charitable of devote yourself to good. When this harm of your head goes and you have become certain in your understanding and approval of the challenge/debate, then take whatever you found easy/suitable according to your ability to implement.
If out of the conclusions reached at the hajj, none are practical for your community or are not applicable, then abstain. This is also for people who have yet to establish amah.
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peace Mushu,
Thanks for the translation and explanation. However some follow up questions
- what do you translate "umra" as?
- Do you have a classical arabic dictionary or Quranic reference for RAS=mind?
- How do you understand "...muhalliqeena ruoosakum wamuqassireena la takhafoona..." in 4827 bearing in mind your translation of 2196?
- Did you cross-reference your translation of "haydi", "maillahu", "amintum" in AQ and did it fit?
- Why do you think "illness" and "harm of the head/mind" is separated with "or"? Implying there is an obvious/practical distinction.
- Is "adhan" used anywhere else in AQ in the sense you used it? AFAIK it means a physical or obvious harm, not a mental harm.
- Abstain from what? You imply abstain from implementing, so I assume you not see the command to "abstain" or "devote" as a mixed message? IF it is abstain from implementing and devote to good... where is this in context? Does one not devote to good as per normal? What is the link between understanding something and giving in charity, if any?
8 ) Why is it abstain (from implementing?) 3 days during the challenge? Then why is it 7 days when you return? Are you implying it will be clear in X days then afterwards they will know what to do and can thus implement? - Can you expand upon "This is also for people who have yet to establish amah."
- Does your understanding fit when cross-referenced with other "hajj" and "umra" verses?
Thanks.
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I will provide my understanding at the present time, for comparison/review
2196 And complete the conference/symposium and the visit for God. So if you are prevented/restrained (from doing this) then (give) what is easy of the offering and do not relieve/cancel/cut-short your chiefs (of this duty) until the offering reaches its permitted/lawful place (i.e. al bayt al atiq / the liberated/freed house 2233), so whoever from among you was sick or with him (i.e. in addition to you being unable) hurt/harm of his chief (thus you and your chief are unable) then redeem from abstinence/fast or charity or observance. So when safe/secure then whoever benefited/enjoyed in/with the visit to the conference/symposium then (give) what is easy of the offering so whoever couldn't find (a suitable offering) then an abstinence/fast three days during the conference/symposium and seven when you returned, this is ten complete. That is for one whose people are not present (at) the inviolable time/institute of acknowledgement, and be conscious of God and know that God is severe in punishment.
2197 (For) The conference/symposium (are) the months/full-moons well known...*Note how the underlined part is an alternative to giving the offering. Why? Because there is no-one to ensure it gets there (i.e. you and your chief are unable).
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Peace Wakas,
Sorry for the late reply. I'm sortof leaning towards your translation, although there are still a few things unclear to me.
Thanks for the translation and explanation. However some follow up questions
- what do you translate "umra" as?
I think it may mean to promote/cultivate/continually improve.
Ayn-Miim-Ra = 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.
- Do you have a classical arabic dictionary or Quranic reference for RAS=mind?
No, I consider RAS to be translated as head. However, my method was to understand the word within the phrase rather than in isolation. The phrase taliq rusakum does not lend itself well to RAS to mean their crania. I believe there is another example of RAS not meaning cranium in the quran
21/62 They said, "Have you done this with our gods, O Ibrahim?"
21/63 He said, "Rather, (someone) did it. Their greatest is thus, so ask them if they speak."
21/64 So they returned to themselves and said, "Indeed, you (are) the wrondoers."
21/65 Then they were turned upon their heads , "Verily, you know naught these (do) speak!"
I presume we can agree that nukis al rusihim does not mean that the people of Ibrahim were doing this. That they were turned upon their heads implies something other than a physical head movement. In context, the phrase suggests that they were turned from an initial conviction they had reached.
Do not relieve your heads could be an instruction to maintain the conviction/duty/responsibility and not abandon it.
- How do you understand "...muhalliqeena ruoosakum wamuqassireena la takhafoona..." in 4827 bearing in mind your translation of 2196?
48/27 Surely you will enter al masjid al haram if Allah wills, secure , your heads relieved and relinquished , not fearing.
The theme of the surah is about struggling against oppressors, apathy within your own ranks and dealing with ingrates who prevent the believers from amah. The victory will come, but only for those who remain upon the cause of good. In this context, Allah says that if He wills, we will enter amah, thus our convictions/that which was upon our heads will be relieved and fulfilled and we will reach a state of tranquillity.
- Did you cross-reference your translation of "haydi", "maillahu", "amintum" in AQ and did it fit?
17/69 alludes to feeling secure in an assumption i.e. confidence in knowledge. This shows that amintum is not just a security from physical harm but can mean an emotional or mental security.
Is perhaps maillahu defined in the quran?
22/38 mailluh (is) to the foremost house
If the lawful place/state is the foremost house, then does this provide a clue to the nature of the offering?
Interestingly, in 5/2 it is mentioned that there are those who are seeking the bounties of Allah at l-bayt l-arm. Given that l-bayti l-atqi and l-bayt l-arm are probably variations of the same thing, can we connect the dots and say that l-hadyu of 2/196 is meant to reach l-bayt where people will receive their bounties?
- Why do you think "illness" and "harm of the head/mind" is separated with "or"? Implying there is an obvious/practical distinction.
I think the illness refers to those who are physically inhibited, whereas the harm of the head is that of attitude.
- Is "adhan" used anywhere else in AQ in the sense you used it? AFAIK it means a physical or obvious harm, not a mental harm.
14/12 suggests there is more than one type of harm, so I see no reason to exclude mental harm. I think this is further emphasised by 2/264 where harm/injury is that of reminding those who accept your charity to cause humiliation. This seems to be an emotional/mental harm.
In regards to your questions on abstinence, I'll look into that, but as of now I'm simply not sure what swm means.
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I will provide my understanding at the present time, for comparison/review
2196 And complete the conference/symposium and the visit for God. So if you are prevented/restrained (from doing this) then (give) what is easy of the offering and do not relieve/cancel/cut-short your chiefs (of this duty) until the offering reaches its permitted/lawful place (i.e. al bayt al atiq / the liberated/freed house 2233), so whoever from among you was sick or with him (i.e. in addition to you being unable) hurt/harm of his chief (thus you and your chief are unable) then redeem from abstinence/fast or charity or observance. So when safe/secure then whoever benefited/enjoyed in/with the visit to the conference/symposium then (give) what is easy of the offering so whoever couldn't find (a suitable offering) then an abstinence/fast three days during the conference/symposium and seven when you returned, this is ten complete. That is for one whose people are not present (at) the inviolable time/institute of acknowledgement, and be conscious of God and know that God is severe in punishment.
2197 (For) The conference/symposium (are) the months/full-moons well known...*Note how the underlined part is an alternative to giving the offering. Why? Because there is no-one to ensure it gets there (i.e. you and your chief are unable).
I would question why RAS would mean chief in this instance, given that it doesn't appear to mean that anywhere else in the quran (excluding 48/27, which would be circular). I'll concede that it has that possible meaning in Lane's but given it's apparent exclusive use as head everywhere else, I consider this a somewhat forced reading. To add to that, other words are used to refer to leaders in the quran, i.e. malik (2/246), imam (2/124), al-amri (4/83), malau (27/29).
If the chief is harmed, would he not have a deputy?
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peace Mushu,
Thanks for the detailed reply.
Thanks for the example of 2165. It sounded like an idiom, so I looked up Mustansir Mir's "verbal idioms of the quran" and its listed there, see page 376 of the pdf file "they were thrown off their bearings" is the most apt of the listed. Even if we did not know of this listing, the verb is passive meaning the object received the turning and since it says upon their head, it implies they were turned upon their actual head, i.e. the phrasing suggests something along the lines of their worldview was turned upside down or exposed.
Do not relieve your heads could be an instruction to maintain the conviction/duty/responsibility and not abandon it.
That is what I originally thought, however in addition to "No classical arabic dictionary nor Quran use this word to mean "mind", as far as i know.", I realised if they were prevented/restrained they would not be able to ensure the offering reached its permitted place which resulted in a very impractical translation. So the only alternative was to re-interpret the terms, similar to along your lines, however that resulted in even more problems which I could not resolve.
I'll concede that it has that possible meaning in Lane's but given it's apparent exclusive use as head everywhere else, I consider this a somewhat forced reading.
I would agree IF it were not for the logical and practical implications of the various understandings. I am open to alternatives, but as it stands, from what I have researched and read, this is the most probable understanding thus far.
I'm not sure if I'd consider 1769 as an example of non-physical danger, as the context seems to discuss physical events that would result in physical harm.
can we connect the dots and say that l-hadyu of 2/196 is meant to reach l-bayt where people will receive their bounties?
My current understanding is similar. From my studies "seeking bounty" is always related to real-world activity such as trade, food, provisions etc.
Yes 1412 alludes to different types of harm, and there are many different physical harms. Sure, it does not rule out mental harm but provides no weighting of evidence for it.
2264 is a better example.To add to that, other words are used to refer to leaders in the quran, i.e. malik (2/246), imam (2/124), al-amri (4/83), malau (27/29).
I dont think those words have a tribal chief connotation.
If the chief is harmed, would he not have a deputy?
Perhaps, but if one is making representations, and/or entering into treaties etc of course the chief is best.
At the end of the day, the weighting of an understanding will depend on many issues, perhaps most notably cross-reference, logic, grammar considerations and practicality. I personally have not seen alternatives to 2196 with better viability. If you or anyone has, let us know.
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peace all,
I am currently writing the follow up to my SuJuD article, and I was able to prove (or at least, heavily weight it in favour of) the translation for 2196 I gave above. Just thought I'd let you all know.
2196 And complete the conference/symposium and the visit for God.
So if you are prevented/restrained (from doing this) then (give) what is easy of the offering and do not relieve/cancel/cut-short your chiefs (of this duty) until the offering reaches its permitted/lawful place,
so whoever from among you was sick (singular) or with/by/in him hurt/harm/annoyance from his chief then redeem from abstinence/fast or charity or observance.
So when (time adverb) you (plural) are safe/secure (i.e. in the designated vicinty) then whoever benefited/enjoyed in/by/with the visit to the conference/symposium then (give) what is easy of the offering so whoever couldn't find (singular) then an abstinence/fast three days during the conference/symposium and seven when you (plural) returned, this is ten complete.
That is for one whose people are not at-hand/present (at) the inviolable time of acknowledgement/SJD, and be conscious of God and know that God is severe in punishment.
2197 (For) The conference/symposium (are) the months/full-moons well known... -
peace all,
I was re-reading my article today and realised the article does not have a dedicated thread (I dont think), which is what I usually do (helps with discussion/reference). So I will just hijack this one and post it here, see link above or
http//mypercept.co.uk/articles/Quran-2196-critical-thinking.htmlEven though it only analyses one verse it contains a lot of information, and to this day no-one else (to my knowledge) has ever provided an alternative translation that can answer the problematic questions therein. It's been almost 7yrs.
What I particularly like about the article is that it significantly tests your critical thinking ability, hence its title, AND if the claim is true that only one rendition seems to fit then it holds the juicy possibility we can glean a heck of a lot of info from this one verse.So, that's why I have brought this up. I want students of Quran to read it and come up with your answers and post them here, test the article, scrutinise it, see what you come up with.
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....but imagining a practical situation is difficult, i.e. the person sends HDY then waits then when someone (we dont know who) returns and tells them yes your HDY did reach where it was sent you may now shave your head they then do so on their say so.
in today's time the one who went with HDY can call me and tell me yes your HDY did reach where it was sent. (not possible in old times)
