“Be Fair and Honest in Your Dealings with other Beings”
demands the Holy Quran from Muslims
demands the Holy Quran from Muslims
Is Surah Fatiha: Makki? Madni? Makki and Madni?
ABSTRACT
The ayahs “And give full measure whenever you measure, and weigh with a balance that is true: this will be [for your own] good, and best in the end.” and “WOE UNTO THOSE who give short measure: those who, when they are to receive their due from [other] people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due! Do they not know that they are bound to be raised from the dead [and called to account] on an awesome Day, the Day when all men shall stand before the Sustainer of all the worlds?” are discussed. We are asked here to be honest in our measurements and weights because of two reasons. Apparently, the ayahs are referring to rather small matters since we see a (physical) balance only in the grocery stores. It is in-fact referring to something much deeper and wider compatible with the dignity and level of the Holy Text. The rule is not restricted to weights and measures only but it includes all other means through which the rights of someone are evaluated, assessed or appraised. Sayyidna ‘Umar Ibn-ul-Khattab saw a person curtailing [cutting short] his bowing and prostration postures in prayers, he said to him: “Lakhad Taffafta”ie. you have committed Takfif (curtailed the right) of Allah. It can therefore be logically surmised that these ayahs cover all forms of worship and rights of Allah like prayers, fasting, ablution, cleanliness etc.
Hopping from the religious to mundane, the injunction in these ayahs encompasses a wide variety of our dealings and activities between man and man; human rights in our modern jargon. One is required to evaluate (measure and weigh) honestly and properly the dues and rights of others and respond accordingly. A doctor must treat only what the patient needs and charge accordingly. Same goes for lawyers, be honest in assessing the problem of his client and bill him accordingly. Generally speaking we are told to give commensurate with what we have received and vice versa in all our dealings, transactions and business with others — commercial and non-commercial. As a proof of its importance, this message is repeatedly stressed in the Quran; six such ayahs are listed.
The Messenger of Islam is a historical figure and Islam and its teachings can be corroborated and verified.True but indeed there are also big and significant lacunae in our knowledge because of conflicting riwaayaah’. The site of revelation of surahs — Makkah or Medinah — is a prominent example. Surah Mutaffafin as reported by Sayyida Ibn 'Abbss is the first Surah that was revealed as soon as the Holy Prophet arrived at Madinah. On the other hand Sayyid Qutb, like many others thinks it is a Meccan Surah.The issue is further discussed
I was really shocked into disbelief when I read recently that even the Mother of Quran - Surah Fateha - is included in this controversy. Is it Makki-the majority opinion, Madni or Makki/Madni? This is elaborated in the text. A link to an article “Why Was Surat al-Fatiha Sent Twice?” by the popular and remarkable Muslim American scholar Sohaib Webb is attached and responded. I am completely baffled after reading it. It just flew past my head. At this moment I am glad I am not a scholar and do not approach my Deen by legal jargon. Nor do I regard riwaayaah as sacrosanct demanding Taqleed — blind following. As a sinner and PPK Muslim, Surah Fateha to me has to be an early Makki surah. (How early? I was trying to consult Maulana, Maulvi Mufti Google to find out when I came across this controversy) There is no way the early nascent community would be deprived of this valuable jewel for first twelve years of its existence, if this were to be a Madni surah. I also cannot conceive any reason to reveal it again in Madinah, as is argued by Sohaib Webb. First, the Muslims were already reciting it at least seventeen times daily in their mandatory prayers for a year or two before the migration to Madinah. Second, the beloved Messenger of Allah Ta’aala Subhanahoo was physically present amongst them to explain the additional meanings that this beautiful surah had acquired in Madinah.
March 25, 2017
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- March 2017
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Summary: For the Busy Bee None Pages
The Main Story: Recommended Three Pages
Footnotes: For the Perfectionist Two Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.
DUAA’
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1
“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”
and we also recollect that he has warned us about the day of judgement2
“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”
We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
Surah Al-Isra (no. 17), Ayah 35
وَأَوفُوا الكَيلَ إِذا كِلتُم وَزِنوا بِالقِسطاسِ المُستَقيمِ ۚ ذٰلِكَ خَيرٌ وَأَحسَنُ تَأويلًا
“And give full measure whenever you measure, and weigh with a balance that is true: this will be [for your own] good, and best in the end.” (Dr. Mohammad Asad)
A SHORT VERSION
None
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
This is the eleventh item in the “ten commandments of the Quran” that we have been discussing. It is dealing with weights and measurement. This ayah (and the other that I will quote) is difficult to understand word for word because of the fluency of the Quranic Arabic. These ayahs are rhythmic and pleasant to the ears. However, translation in Urdu or English results in crude repetitions. We are asked here to be honest in our measurements and weights because of two reasons:
First, it is good for us here in this world because it ensures mutual trust and confidence. It is intrinsically good. Rationally and naturally, no decent person likes to cheat others.
Second, it guarantees the best outcome in future; on the Day of Judgement only piety, honesty and taqwaa (fear of God) matters.
The same topic is addressed emphatically in Surah Mutaffafin (also known as Surah Tatfif). According to some reports this is the first surah to be revealed after the Hijrah and refers to a very common practice in Medinah of those days. After this revelation this type of cheating came to a halt.3
“WOE UNTO THOSE who give short measure: those who, when they are to receive their due from [other] people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due! Do they not know that they are bound to be raised from the dead
[and called to account] on an awesome Day, the Day when all men shall stand before the Sustainer of all the worlds?”
Apparently, the ayahs are referring to rather small matters since we see a (physical) balance only in the grocery stores. The Holy text has no time for trivialities. It is in-fact referring to something much deeper and wider. It has used the word “mustaqeem” (straight) in the first ayah which always signifies a moral and spiritual connotation.“The word mutaffifin “those who give short measure or weight” in the second ayah is used in Arabic for an inferior and base thing and is derived from Tatfif “to give short measure or short weight” fraudulently. I like the way Mufti Mohammed Shafi has come to a broader meaning of these phrases compatible with the dignity and level of the Holy Text: “The Qur'an and Sunnah have prohibited Tatfif which primarily signifies 'giving short measure and weight', because generally all transactions are carried out by things that can be measured or weighed. But the basic purpose of weighing or measuring is none else but to give a person what he deserves. It, therefore, indicates that the rule is not restricted to weights and measures only, but it includes all other means through which the rights of someone are evaluated, assessed or appraised. It is obligatory that all rights are given to the deserving persons in full, whether they are assessed by weight, measure, number or any other means. In terms of this concept of Tatfif, it is prohibited to give to any person less than his due”. A riwaayah recorded in Muwatta of Imam Malik supports this logic: Sayyidna ‘Umar Ibn-ul-Khattab saw a person curtailing [cutting short] his bowing and prostration postures in prayers, he said to him: “Lakhad Taffafta” ie. you have committed Takfif (curtailed the right) of Allah. On the basis of this report Imam Malik has hypothesized: “le kulle shai’in wafaa’ wa tat’fif” ie everything has a full due and a short measure.
It can therefore be logically surmised that these ayahs cover all forms of worship and rights of Allah like prayers, fasting, ablution, cleanliness etc. We are expected to complete these duties fully and honestly. Cutting corners will amount to takfif indicating that we are giving short to our Lord Creator.
Hopping from the religious to mundane, the injunction in these ayahs encompasses a wide variety of our dealings and activities between man and man; human rights in our modern jargon. One is required to evaluate (measure and weigh) honestly and properly the dues and rights of others and respond accordingly. An employee must honor the terms of his contract faithfully. The employer in turn must compensate fully for the services he has received. A doctor must treat only what the patient needs and charge accordingly. Same goes for lawyers, be honest in assessing the problem of his client and bill him accordingly. Generally speaking we are told to give commensurate with what we have received and vice versa in all our dealings, transactions and business with others — commercial and non-commercial; the “balance” mentioned in these ayahs is not just restricted to the grocery stores. This Divine prescription if followed in its true spirit can solve many of our social and economic problems.
“This instruction was not confined to individuals only” says Maulana Maudoodi “but it has been made a part of the duties of an Islamic Government to supervise transactions in the markets and streets to see that exact measures and weights are being observed, and prevent their breach and violation by the force of law. Afterwards it was made one of the duties of the government to eradicate dishonesty in all commercial dealings and economic transactions”.
As a proof, if one is needed that Allah Ta'aala Subhaanahoo is conveying a very strong message in these two ayahs —and not referring only to the physical balance in the grocery store — is the fact that criticism
of short measure and weight and encouragement of measuring fully and weighing rightly has been repeatedly stressed in the Quran apart from the two ayahs discussed earlier:
"You should use a full measure and a just balance. We charge one only with that much responsibility that one can bear.”4
“Do not upset the balance: weigh with equity and do not give short weight.”5
“……Give, therefore, full measure and weight [in all your dealings], and do not deprive people of what is rightfully theirs…….”6
“And O my people! give just measure and weight, nor withhold from the people the things that are their due; commit not evil in the land with intent to do mischief.”7
"[Always] give full measure, and be not among those who [unjustly] cause loss [to others] and [in all your dealings] weigh with a true balance”8
It may be recalled that the people of Prophet Shu’aib were retributed because the majority persisted in measuring and weighing short despite repeated appeals and warning by their Prophet.
We are all proud and rightly so that The Messenger of Islam is a historical figure and Islam and its teachings can be corroborated and verified. True but indeed there are also big and significant lacunae in our knowledge because of conflicting riwaayaah’. The site of revelation of surahs — Makkah or Medinah — is a prominent example. Usually there are several opinions for the whole surah or conflicting reports for some of the ayahs. I have said earlier that Surah Mutaffafin is a Madni surah. It is also argued that these six ayahs which we have discussed are specifically directed towards people of Medinah of that time as this wrong practice of defrauding was very common in them when the Holy Prophet arrived. This is how Mufti Mohammed Shafi describes the situation:
“According to Sayyidna'Abdullah Ibn Mas'ud, Surah Tatfif was revealed in Makkah. Therefore, most of the copies of the Qur'an refer to it as the Makki Surah. According to Sayyidna Ibn 'Abbas, Qatadah, Muqatil and Dahhak, it is a Madani Surah, and only about eight verses are Makki. Imam Nasa'i transmits a narrative from Sayidna Ibn 'Abbas that when the Holy Prophet arrived in Madinah, the people of Madinah whose most transactions were based on measurements used to cheat and short measure. For this reason, Allah revealed the Surah. It is reported from Sayyida Ibn 'Abbss that this is the first Surah that was revealed as soon as the Holy Prophet arrived at Madinah. The reason is that it was a common practice in Madinah that the people used to be very strict in measuring when they had to receive something from others, but when they sold something, they used to cheat the buyers. After the revelation of this Surah, all of them abandoned this bad custom totally, and mended themselves in a way that they are now well-known in their honesty in weighing and measuring. (Reported by Hakim, Nasa'i, and Ibn
Majah, with sound chain of narrators)”
On the other hand Sayyid Qutb, like many others thinks it is a Meccan Surah. However he admits that the contents of these six ayahs are of Madni style. He then proceeds to explain the reasons for the revelation of this ayahs: “had to be revealed in Mecca because this practice of defrauding was very common in Meccans". Some confusion and contradiction is obvious in the two opinions.
It is now being discussed in scholarly circles that this practice of deciding the origin of a surah — makki or madni — on the basis of riwaayaah is misleading. The correct method suggested is to analyse the pattern, type and the nature of the contents discussed. Entirely different issues are addressed in the two periods because the fledgeling Ummah was passing through different phases. The tone and the tenor in Makki ayah is entirely different from the one revealed in Medinah. This basis is regarded as more reliable and has gained acceptance in the scholarly circles to decide the site of revelations.
Sayyid Qutb has some lucid and convincing comments on this problem and the anomalous position of these six ayahs. Perhaps you would like to read it: “Makkan sūrahs generally concentrate on the fundamentals, such as the assertion of God’s unity, the supremacy of His will and His dominion over the universe and mankind, and with assertions about the truth of revelation and prophethood, the truth of the Day of Judgement, reckoning and reward. The Makkan revelations also endeavour to form and develop the moral sense and relate it to the fundamentals of faith. The tackling of a specific issue of morality, such as the stinting of weights and measures, or business dealings in general, is a later concern; it is more characteristic of Madinan revelations, which regulate the life of the community in an Islamic state. The fact that this Makkan sūrah makes the issue of stinting its focal point therefore deserves careful consideration.”
I was really shocked into disbelief when I read recently that even the Mother of Quran - Surah Fateha - is included in this controversy. Is it Makki, Madni or Makki/Madni? According to Abd Allah ibn Abbas, Qatadah and Abu'l-Aliyah, al-Fātiḥah is a Meccan sura; while according to Abu Hurayrah, Mujahid, 'Ata ibn Yasar and Az-Zuhri it is a Madinan sura. The former view is more widely accepted. This is also supported by the fact that the ayah 87 of Surah 15 "We have sent to you the Seven Oft Repeated Verses” was revealed in Makkah by agreement of the exegetes. There are some who believe that it was revealed in both Makka and Madina. Abu'l-Layth as-Samarqandi relates an extremely strange position that half of it was revealed in Makkah and the remaining half in Madinah as quoted from him by Al-Qurtubi. It is also said that this chapter was the first thing revealed of the Qur'an ( as against beginning verses of Surah Al-‘Alaq) as mentioned in the hadith reported by Al-Bayhaqi in 'Dala'il an-Nubuwwa'. Most narrators have agreed that al-Fātiḥah was the first complete Surah revealed to Muhammad.
The popular and remarkable American Muslim scholar Suhaib Webb has discussed this issue in an article Why Was Surat al-Fatiha Sent Twice?
http://www.virtualmosque.com/society/dawah/why-was-surat-al-fatiha-sent-twice/. I am completely baffled after reading it. How did you find it? It just flew past my head. For this moment I am glad I am not a scholar and do not approach my Deen by legal jargon. Nor do I regard riwaayaah as sacrosanct demanding Taqleed — blind following. As a sinner and PPK Muslim, Surah Fateha to me has to be an early Makki surah. (How early? I was trying to consult Maulana, Maulvi Mufti Google to find out when I came across this controversy) There is no way the early nascent community would be deprived of this valuable jewel for first twelve years of its existence, if this were to be a Madni surah. I also cannot conceive any reason to reveal it again in Madinah, as is argued by Sohaib Webb. First, the Muslims were already reciting it at least seventeen times daily in their mandatory prayers for a year or two before the migration to Madinah. Second, the beloved Messenger of Allah Ta’aala Subhanahoo was physically present amongst them to explain the additional meanings that this beautiful surah had acquired in Madinah.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(3) Surah 83/1-6
وَيلٌ لِلمُطَفِّفينَ الَّذينَ إِذَا اكتالوا عَلَى النّاسِ يَستَوفونَ وَإِذا كالوهُم أَو وَزَنوهُم يُخسِرونَ
أَلا يَظُنُّ أُولٰئِكَ أَنَّهُم مَبعوثونَ لِيَومٍ عَظيمٍ يَومَ يَقومُ النّاسُ لِرَبِّ العالَمينَ
(4) Surah 6/152
وَأَوفُوا الكَيلَ وَالميزانَ بِالقِسطِ ۖ لا نُكَلِّفُ نَفسًا إِلّا وُسعَها
(5) Surah 55/8-9
أَلّا تَطغَوا فِي الميزانِ وَأَقيمُوا الوَزنَ بِالقِسطِ وَلا تُخسِرُوا الميزانَ
(6) Surah 7/85 (part of ayah)
فَأَوفُوا الكَيلَ وَالميزانَ وَلا تَبخَسُوا النّاسَ أَشياءَهُم……….
(7) Surah 11/85
وَيا قَومِ أَوفُوا المِكيالَ وَالميزانَ بِالقِسطِ ۖ وَلا تَبخَسُوا النّاسَ أَشياءَهُم وَلا تَعثَوا فِي الأَرضِ مُفسِدينَ
(8) Surah 26/181-182
أَوفُوا الكَيلَ وَلا تَكونوا مِنَ المُخسِرينَ وَزِنوا بِالقِسطاسِ المُستَقيمِ
