'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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Question:
I have a question about Surah 43, ayah 18 which reads;
Yusuf Ali:
(043:018) Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with God)?
In the online english commentaries i read online i read how commentators ( the ones i have acces too , like tafsir ibn kathir and tafsir jalalyn ) interpretate this verse to mean that women are weak in mind and cannot express themselves clearly in a debate or argue properly. Unfortunate i have no knowledge of the arabic language ( since i am a Dutch convert to islam ) , and i really wonder if this is true interpretation and intented meaning of this verse. In the translation of the Holy Quran by M. ABdel Haleem i read his footnote on this verse that it only mentions the view "of the pre-islamic arabs" on women. Other brothers have told me that their are commentaries which interpretate the words of Surah 43, Ayah 18 to refer to the idols instead of women. Dear scholars i would like to know which interptetation is the most correct and most reliable and supported by the context. Does this verse refer to idols or women ? And does this verse really describe women in a negative way as some suggest who interpretate this verse to be a reference to women. Dear scholars I hope you can this question for me.
Answer:
In the name of Allah Most Merciful Most Compassionate
Assalamu alaykum
Thank you for your question. It is often useful to interpreting a verse to look at the context in which the verse is mentioned.
'Yet they attribute to some of His servants a share with Him (in his godhead)! truly is man a blasphemous ingrate avowed! What! has He taken daughters to Himself of what He Himself creates and chosen you to have sons? And if one of them hath tidings of that which he likeneth to the Beneficent One, his countenance becometh black and he is full of inward rage. Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with Allah)? And they make the angels-- them who are the servants of the Beneficent Allah-- female (divinities). What! did they witness their creation? Their evidence shall be written down and they shall be questioned.' (43:15-19)
These are the verses in question, with the specific verse being inquired about, in bold.
As is quite evident the verses are discussing the pagan Arab belief that Allah had daughters. The Qur'an here debates this claim with them on a number of levels, each appealing to a particular part of the listener's heart and mind.
The pagans acknowledged that there was one supreme Deity, as mentioned in verse 9 of this very Sura, 'If thou wert to question them, 'Who created the heavens and the earth?' They would be sure to reply, 'they were created by (Him), the Exalted in Power, Full of Knowledge'. So what need has He to have daughters and what is the connection between them? Here a number of arguments have been presented.
1. 'They made for him a part from among His servants.'
This is a clear contradiction. A child is a part of the parent which then detaches itself upon birth. Are these daughters a physical part of Him that has detached itself when He gave birth to them? This is impossible as it leads to the conclusion that God actually has parts, and is therefore subject to space and time. Anyone subject to space and time cannot be the creator of the two and what they contain. The detailed exposition of this statement is studied in the books of Islamic theology and will not be expanded on here.
Did this child originate in time? If so then how can it be a god as it is more like a thing created, like the rest of creation? Or perhaps it has always been there? If it was always there, then how can it be termed a child?
There are actually many rational arguments that may be presented against this, and it is thus safe to say conclude that the very declaration, that god has children, is impossible.
2. Is not all perfection for God?
A second argument presented in these verses is less of an intellectual argument, and more of an emotional one. Often emotive statements are more likely to move the listener than a dry logical statement.
Daughters were clearly inferior to sons, in the eyes of the Arabs, as in most traditional societies. Life was tough and families had need for physically strong sons that would bear the burdens of life and see to the well being of the family. Life was also violent, and families and societies were in need of men to defend them against their enemies. Life was a constant struggle against unjust rulers and systems, and families were in need of able sons that could stand before a crowd, be taken seriously and argue to attain justice or fight ferociously if denied. This is why, as mentioned in the above quoted verses, when they were given the news, termed good news in the Qur'anic expression 'bush-shira', that they had a daughter, they would get enraged.
If God deserves every trait of perfection, then how is it that they have chosen only sons for themselves and yet assigned daughters to Him? Is this not actually belittling God as they deem themselves too good for what they then ascribe to God?
This is, of course, not a rational argument as assigning sons and daughters to God is impossible either way. Rather this is to hit at the emotions of the listeners and to show the complete foolishness of these people who, not only is their belief baseless, but it is also senseless. Yet in the name of this senseless, proof-less belief they fight reason when it comes to them and hold their heads up in pride.
People who are proud are hard to convince through ration, but their emotions can certainly be stirred. This is why the next verse brings to forth the petty nature of daughters in the eyes of these people, 'Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with God)?' Girls were decorated with jewellery and pretty dresses from a young age, indicating their innate, delicate nature. They were also not deemed strong enough in traditional societies to stand up and fight against injustice. Why would they ascribe something, which in their own eyes is of no use to them, to God? It is for this powerful, rhetorical purpose that the verse was revealed. As is quite evident, this verse is very effective at showing the listener what a complete mockery these people have made of their religion, and is likely to cause doubts in the hearts of its adherents. The Arabic expression is even more derisive and hard-hitting than the English equivalent.
3. Did you see this happen?
The final argument against their claim is, 'did you see it happen?' Something that makes no sense to the mind, or to the heart, can only be adopted if it was personally witnessed, so the final, conclusive, statement in this exchange is, 'did they witness their creation?'
4. Watch out!
These clear verses are finally concluded with a threat. If people are not moved by clear arguments, they might be moved by a look at the consequences. 'Their evidence shall be written down and they shall be questioned.'
In matters of belief the Qur'an urges people to reflect on reality and reach conclusions that are sound. Incorrect conclusions are shown to be wrong with a variety of arguments. Different people are moved by different things, the various arguments employed are intended to move everyone with what is appropriate for them.
It is quite clear then that the purpose of this verse was not to dictate how we should look towards females or to show their standing in Allah's eyes. The Prophet (Allah bless him and give him peace) actually showed people that it was a great blessing to be given daughters. 'Whosoever takes care of two daughters until they come of age will come on judgment day, with me and him like these two' - and he held his two fingers together. (Muslim). He also said, 'The most complete of the believers in faith are the most excellent of them in character and the best of them are those who are best to their wives.' (Tirmidhi)
The Qur'an is explicit that men and women are equal in the bliss that is promised them,
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards.(3:195)
For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise,- for them has Allah prepared forgiveness and great reward. (33.35)
The Qur'an is also clear that each, male and female, helps the other to do good,
The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practise regular charity, and obey Allah and His Apostle. On them will Allah pour His mercy: for Allah is Exalted in power, Wise. (9.71)
To end where we started, it is always important to look at the context in which a statement has been made before one can begin addressing the intent of the speaker.
We ask Allah Most High to bestow on us a deep understanding of His book and enable us to implement it in our lives. Amin.
♥╠▓╣ Question:
I have a question about Surah 43, ayah 18 which reads;
Yusuf Ali:
(043:018) Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with God)?
In the online english commentaries i read online i read how commentators ( the ones i have acces too , like tafsir ibn kathir and tafsir jalalyn ) interpretate this verse to mean that women are weak in mind and cannot express themselves clearly in a debate or argue properly. Unfortunate i have no knowledge of the arabic language ( since i am a Dutch convert to islam ) , and i really wonder if this is true interpretation and intented meaning of this verse. In the translation of the Holy Quran by M. ABdel Haleem i read his footnote on this verse that it only mentions the view "of the pre-islamic arabs" on women. Other brothers have told me that their are commentaries which interpretate the words of Surah 43, Ayah 18 to refer to the idols instead of women. Dear scholars i would like to know which interptetation is the most correct and most reliable and supported by the context. Does this verse refer to idols or women ? And does this verse really describe women in a negative way as some suggest who interpretate this verse to be a reference to women. Dear scholars I hope you can this question for me.
Answer:
In the name of Allah Most Merciful Most Compassionate
Assalamu alaykum
Thank you for your question. It is often useful to interpreting a verse to look at the context in which the verse is mentioned.
'Yet they attribute to some of His servants a share with Him (in his godhead)! truly is man a blasphemous ingrate avowed! What! has He taken daughters to Himself of what He Himself creates and chosen you to have sons? And if one of them hath tidings of that which he likeneth to the Beneficent One, his countenance becometh black and he is full of inward rage. Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with Allah)? And they make the angels-- them who are the servants of the Beneficent Allah-- female (divinities). What! did they witness their creation? Their evidence shall be written down and they shall be questioned.' (43:15-19)
These are the verses in question, with the specific verse being inquired about, in bold.
As is quite evident the verses are discussing the pagan Arab belief that Allah had daughters. The Qur'an here debates this claim with them on a number of levels, each appealing to a particular part of the listener's heart and mind.
The pagans acknowledged that there was one supreme Deity, as mentioned in verse 9 of this very Sura, 'If thou wert to question them, 'Who created the heavens and the earth?' They would be sure to reply, 'they were created by (Him), the Exalted in Power, Full of Knowledge'. So what need has He to have daughters and what is the connection between them? Here a number of arguments have been presented.
1. 'They made for him a part from among His servants.'
This is a clear contradiction. A child is a part of the parent which then detaches itself upon birth. Are these daughters a physical part of Him that has detached itself when He gave birth to them? This is impossible as it leads to the conclusion that God actually has parts, and is therefore subject to space and time. Anyone subject to space and time cannot be the creator of the two and what they contain. The detailed exposition of this statement is studied in the books of Islamic theology and will not be expanded on here.
Did this child originate in time? If so then how can it be a god as it is more like a thing created, like the rest of creation? Or perhaps it has always been there? If it was always there, then how can it be termed a child?
There are actually many rational arguments that may be presented against this, and it is thus safe to say conclude that the very declaration, that god has children, is impossible.
2. Is not all perfection for God?
A second argument presented in these verses is less of an intellectual argument, and more of an emotional one. Often emotive statements are more likely to move the listener than a dry logical statement.
Daughters were clearly inferior to sons, in the eyes of the Arabs, as in most traditional societies. Life was tough and families had need for physically strong sons that would bear the burdens of life and see to the well being of the family. Life was also violent, and families and societies were in need of men to defend them against their enemies. Life was a constant struggle against unjust rulers and systems, and families were in need of able sons that could stand before a crowd, be taken seriously and argue to attain justice or fight ferociously if denied. This is why, as mentioned in the above quoted verses, when they were given the news, termed good news in the Qur'anic expression 'bush-shira', that they had a daughter, they would get enraged.
If God deserves every trait of perfection, then how is it that they have chosen only sons for themselves and yet assigned daughters to Him? Is this not actually belittling God as they deem themselves too good for what they then ascribe to God?
This is, of course, not a rational argument as assigning sons and daughters to God is impossible either way. Rather this is to hit at the emotions of the listeners and to show the complete foolishness of these people who, not only is their belief baseless, but it is also senseless. Yet in the name of this senseless, proof-less belief they fight reason when it comes to them and hold their heads up in pride.
People who are proud are hard to convince through ration, but their emotions can certainly be stirred. This is why the next verse brings to forth the petty nature of daughters in the eyes of these people, 'Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with God)?' Girls were decorated with jewellery and pretty dresses from a young age, indicating their innate, delicate nature. They were also not deemed strong enough in traditional societies to stand up and fight against injustice. Why would they ascribe something, which in their own eyes is of no use to them, to God? It is for this powerful, rhetorical purpose that the verse was revealed. As is quite evident, this verse is very effective at showing the listener what a complete mockery these people have made of their religion, and is likely to cause doubts in the hearts of its adherents. The Arabic expression is even more derisive and hard-hitting than the English equivalent.
3. Did you see this happen?
The final argument against their claim is, 'did you see it happen?' Something that makes no sense to the mind, or to the heart, can only be adopted if it was personally witnessed, so the final, conclusive, statement in this exchange is, 'did they witness their creation?'
4. Watch out!
These clear verses are finally concluded with a threat. If people are not moved by clear arguments, they might be moved by a look at the consequences. 'Their evidence shall be written down and they shall be questioned.'
In matters of belief the Qur'an urges people to reflect on reality and reach conclusions that are sound. Incorrect conclusions are shown to be wrong with a variety of arguments. Different people are moved by different things, the various arguments employed are intended to move everyone with what is appropriate for them.
It is quite clear then that the purpose of this verse was not to dictate how we should look towards females or to show their standing in Allah's eyes. The Prophet (Allah bless him and give him peace) actually showed people that it was a great blessing to be given daughters. 'Whosoever takes care of two daughters until they come of age will come on judgment day, with me and him like these two' - and he held his two fingers together. (Muslim). He also said, 'The most complete of the believers in faith are the most excellent of them in character and the best of them are those who are best to their wives.' (Tirmidhi)
The Qur'an is explicit that men and women are equal in the bliss that is promised them,
And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards.(3:195)
For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise,- for them has Allah prepared forgiveness and great reward. (33.35)
The Qur'an is also clear that each, male and female, helps the other to do good,
The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practise regular charity, and obey Allah and His Apostle. On them will Allah pour His mercy: for Allah is Exalted in power, Wise. (9.71)
To end where we started, it is always important to look at the context in which a statement has been made before one can begin addressing the intent of the speaker.
We ask Allah Most High to bestow on us a deep understanding of His book and enable us to implement it in our lives. Amin.
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