Qur’an is designed to not put a yoke of a huge burdensome philosophy of abstraction upon the mind’s of reciters, but the Sunnah (that Qur’an entrusts as its explanation) is.
The use of Figurative speech and Homograph in the Scriptures is something usual. The so-called Mujassim (literalist groups) reject the role of Sunnah. The Sunnah explains some words of Qur’an into the meanings of abstraction. Abstraction is important to safeguard the concept Monotheism, but it’s quite heavy for the weak minds of the uneducated folks (who need a step by step learning).
An author or speaker is free to choose whatever the words he uses. One may decide to use his wording with “abstraction” or “figuration” or “allegory” or “personification”. For example, the word “over” in English has multiple meanings such as beyond, upon something, finishing, above, on top of, higher (up) than, atop, covering.
Arabic words which refer to the body parts, namely face (Wujh), eye (Ayn), hand (Ayd), shin (Saq), finger (Asaba’), waist (Wasat), et cetera are loosely applied universally to the others, such as Angels, Jinns and animals.
In Qur’an Q.35, v.1, Arabic word for angels’ arms is “Janah”, exactly the same with the birds’ wings at Q.6, v.38, and Moses’ arms at Q.20, v.22, but different in reality and appearance.
In Qur’an Q.6, v.93, Arabic word for angels’ hands is “aydihim”, exactly the same with the statue’s hands at Q.5, v.195, but different in reality and appearance.
In Q.22, v.37, Arabic words for camel’s flesh is “Lahm”, and camel’s blood is “Dama’”. Again, it is exactly the same to man’s flesh and blood, but different in reality and appearance.
In Qur’an Q.38, v.33, Arabic word for horse’s legs is “Suwq” (or Saq), exactly the same with human’s legs “Saq” at Q.27, v.44, but different in reality and appearance.
At the same verse, Arabic word for the horse’s neck is “A’naq”, exactly the same to man’s neck “A’naq” at Q.17, v.13, but different in reality and appearance.
Although Qur’an is made easier for all, but there’s certain time when Qur’an needs to be recited extra-carefully, minded so heavily and tentatively, contemplated more focused, such as at the moments of evening per Q.73, v.4-6.
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