tag:blogger.com,1999:blog-9808370.post3654619593945361573..comments2024-02-12T06:21:54.290-06:00Comments on my personal Qur'an: 4:92husseinhttp://www.blogger.com/profile/08422817645073536753noreply@blogger.comBlogger7125tag:blogger.com,1999:blog-9808370.post-15197155165598197282009-01-15T20:51:00.000-06:002009-01-15T20:51:00.000-06:00Thank you brother for your valuable thoughts. RQB...Thank you brother for your valuable thoughts. RQB as an action can often be used for self serveillance as well as surveillance by others. However, in the Qur'an, the word TAQWA and it's derivatives seems to be the one that is most related to self observation as the self relates to God. Or that this is my personal observation.<BR/><BR/>Take care brother and thank you, as always for your contribution.<BR/><BR/>Husseinhusseinhttps://www.blogger.com/profile/08422817645073536753noreply@blogger.comtag:blogger.com,1999:blog-9808370.post-14763736376854069442009-01-15T17:55:00.000-06:002009-01-15T17:55:00.000-06:00Your explanations are always helpful, brother. May...Your explanations are always helpful, brother. May Allah reward you.<BR/><BR/>The image of the neck as something like a tower and something that raises the perspective of the observer is something beautiful. It is something that can be inferred by observation of nature, particularly of certain birds, and of course the famous giraffe. But the equation seems more explicit in the Arabic meaning.<BR/><BR/>Psychologically speaking, the word “surveillance” may also be used for exercises, and activities that one engages in , by oneself or with others. Such self-surveillance, I have come to realize is also something under the surveillance of other powers and intelligences.<BR/><BR/>The discussion of the conditions of surveillance within which we live, is not related to this use of raqaba in this aya. However, I am curious about whether in ordinary Arabic discourse, raqaba or its derivatives are applicable in such discussions.<BR/><BR/>Salaam.A. Muhammad Ma`rufhttps://www.blogger.com/profile/11377946396127123926noreply@blogger.comtag:blogger.com,1999:blog-9808370.post-54149017800100393152009-01-15T15:48:00.000-06:002009-01-15T15:48:00.000-06:00Salaam brother,Those are really great points of di...Salaam brother,<BR/><BR/>Those are really great points of discussion. The way I see that the neck is an organ of surveillance is because it controls the head and it's range of motion. It is also the highest part of the body when it comes to man. So the higher the neck, the better the ability to survey. This is something similar to someone on top of tower, which looks like a neck and is surveying things.<BR/><BR/>The neck is a vulnerable part of the body. However, it holds the vital head. So, when one catches someone by the neck, then they are in full control of them and that is how RAQABA becomes a slave.<BR/><BR/>ALRAQEEB does mean the one who is surveying very well or effectively. You are definitely right that one cannot understand Allah's name ALRAQEEB as the one to be observed.<BR/><BR/>I hope that I am helping, but please let me know if not. <BR/><BR/>Take care brother<BR/><BR/>Husseinhusseinhttps://www.blogger.com/profile/08422817645073536753noreply@blogger.comtag:blogger.com,1999:blog-9808370.post-19698380862607799842009-01-15T10:12:00.000-06:002009-01-15T10:12:00.000-06:00Assalaamu `aleykum Dr. Hussein.RegardingRaqabatin:...Assalaamu `aleykum Dr. Hussein.<BR/><BR/>Regarding<BR/><BR/>Raqabatin: a neck/ a slave/ a person not in control of his or her destiny<BR/>Note: the root is R-Qaf-B and it means neck for the concrete. The abstract is used to mean surveillance because the neck is an organ of surveillance.<BR/><BR/><BR/>When I read it first I found the assertion, “the neck is an organ of surveillance” difficult to accept. Later, in the reply to sa it has been made clear: the control of an animal, for instance by roping him/her by the neck automatically also ensures the surveillance of the animal. In that sense the neck has a realtionship to the idea of surveillance. <BR/><BR/>However, the assertion, “the neck is an organ of surveillance” , seems to say that surveillance is a function of the neck. That does not seem to fit. <BR/><BR/>Surveillance as a function involves two entities: an object of suveillance as well as one who does the surveillance. The neck picture and metaphor refers to the object of surveillance only. <BR/><BR/>Someone like me is more used to thinking of R-Qaf-B, as in relation to the name of Allah traced to that root. Does the meaning of that Name applicable to attempts to remember/think of, or know Allah, which in a remote sense can be thought of as a kind of surveillance of Allah? Here “surveillance” is something like “observing” Him in regard to His actions. But this seems to be dangerous or silly territory. As one cannot control Allah even for the sake of observing and knowing Him, howevermuch, some scientists may wish to do that. Allah is beyond all that.A. Muhammad Ma`rufhttps://www.blogger.com/profile/11377946396127123926noreply@blogger.comtag:blogger.com,1999:blog-9808370.post-87190179788191971092009-01-09T11:35:00.000-06:002009-01-09T11:35:00.000-06:00Thank you for the explanation.Thank you for the explanation.sahttps://www.blogger.com/profile/13301417056251133160noreply@blogger.comtag:blogger.com,1999:blog-9808370.post-71541682037824638412009-01-09T11:13:00.000-06:002009-01-09T11:13:00.000-06:00Salaam sister,You ask two important questions:1- t...Salaam sister,<BR/><BR/>You ask two important questions:<BR/><BR/>1- the issue of RAQABA which is translated as slave. RAQABA means neck and as a concept, it covers one who is held by the neck, as in limited in movement and also one who is constantly under surveillance. Both concepts cover slavery but can be present in other situations. Examples can include some situations of severe and deep debt. It also can include a prisoner for other than a crime, or a hostage, or even someone with a curable disease but cannot afford the cure, as in need for organ donation, or cannot pay for the medication. This is my personal opinion in general and Allah knows best.<BR/><BR/>However, one can say that slavery still exists today even though we do not call it slavery. Examples would be the women who are sold without their wills to work in the sex industry and who cannot afford to buy their way to freedom. Also, may people who are burdened with severe debt to particular people or categories and that makes them into their perpetual slaves because they cannot afford the very high interest which assures that they stay where they are.<BR/><BR/>2- Your other question is even more complex. So, there are rights in those instances towards the victim, the family of the victim and God. So, the right of the victim will always be received on the day of Judgement. The right of the family is in the form of DIYYA= donation/ compensation. The right of God is the freeing of the slave and here the analogy of giving life comes into view. God gave life while the person took that life away, so in order to pay God back for the life that was lost, then you make someone live by setting them free.<BR/><BR/>However, there is something that needs to be addressed. This is about killing by mistake. So one would ask why would one need to pay Allah for an error since Allah overlooks our errors? The answer to this may come in two fashions:<BR/><BR/>A- Even though the killing is by error, the person who killed may still be guilty, but not of murder. This guilt could be because of not paying attention, a poor intent that did mean harm but not death and many other things. So, those kinds of sins will need repentance somehow.<BR/><BR/>B- The person who kills needs to be freed from his own feeling of guilt. In this case, such actions will help that person come to a sense of peace that he or she ddi what needs to be done to be freed from that heavy burden.<BR/><BR/>In this is the interesting ending of the Aya. It goes TWBATAN min Allah = repentance or return from Allah, rather than the usual of TAWBATAN ila Allah= return or repentance to Allah. So, the us eof MIN rather than ILA may suggest that ALLAH is helping the person repent to Allah, but also to himself or herself.<BR/><BR/>In Tafsir of TABARI, he mentioned that TAWBATAN MIN ALLAH points to TAJAWUZ which would be translated as something close to overlooking or helping. And Allah knows best.<BR/><BR/>I hope this helps and take care sister<BR/><BR/>Husseinhusseinhttps://www.blogger.com/profile/08422817645073536753noreply@blogger.comtag:blogger.com,1999:blog-9808370.post-75051272302242981952009-01-08T14:03:00.000-06:002009-01-08T14:03:00.000-06:00Assalam_u- Alaekum brother, The ayaat relating to ...Assalam_u- Alaekum brother,<BR/><BR/> The ayaat relating to freeing of slaves still confuse me as slavery doesn't exist anymore except in rare segments of some societies. Some of the mafasireen have likened the concept of freeing the neck with taking people out of bondage of financial debt by helping them out in this regard. Do you agree with the application of this concept as a valid modification in current times?<BR/>Your explanation of freeing the slave as giving new life to someone is very powerful. But there is another point that people overlook. And that is, whenever, we infringe upon the rights of others, we must try to make it up to them first to the best of our ability, and as circumstances and wisdom dictates. And then if we are unable to do that, then we seek Allah's forgiveness, in the method prescribed by Him, for that particular wrongdoing. And this is the order in this particular ayah too. Sometimes people assume that they'll amend wrongs towards others just by seeking Allah's forgiveness which may not suffice. Even in this ayah fasting for two consecutive months has been termed "tawbatan min Allah"; does that indicate the right of the wronged been erased by forgiveness from the All knowing and All-wise or the right of the wronged still remains? <BR/>Jazaka AllahuKhairun and may Allah bless you in your efforts.sahttps://www.blogger.com/profile/13301417056251133160noreply@blogger.com