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No Rizq Or Depressed Life
In sura taha (20:124) why do we translate the term “maisha’tan dhankan” as depressed life instead of poor life or poverty….
Can “maisha” include other meanings also?
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No Rizq Or Depressed Life
updated 4 months, 2 weeks ago
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Ghamidi saheb explains it
“a life which will be devoid of peace of mind, contentment and comfort. Imām Amīn Aḥsan Iṣlāḥī writes
طٰہٰ – 20
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وَ لَقَدۡ عَہِدۡنَاۤ اِلٰۤی اٰدَمَ مِنۡ قَبۡلُ فَنَسِیَ وَ لَمۡ نَجِدۡ لَہٗ عَزۡمًا ﴿۱۱۵﴾وَ اِذۡ قُلۡنَا لِلۡمَلٰٓئِکَۃِ اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ ؕ اَبٰی ﴿۱۱۶﴾فَقُلۡنَا یٰۤـاٰدَمُ اِنَّ ہٰذَا عَدُوٌّ لَّکَ وَ لِزَوۡجِکَ فَلَا یُخۡرِجَنَّکُمَا مِنَ الۡجَنَّۃِ فَتَشۡقٰی ﴿۱۱۷﴾اِنَّ لَکَ اَلَّا تَجُوۡعَ فِیۡہَا وَ لَا تَعۡرٰی ﴿۱۱۸﴾ۙوَ اَنَّکَ لَا تَظۡمَؤُا فِیۡہَا وَ لَا تَضۡحٰی ﴿۱۱۹﴾فَوَسۡوَسَ اِلَیۡہِ الشَّیۡطٰنُ قَالَ یٰۤـاٰدَمُ ہَلۡ اَدُلُّکَ عَلٰی شَجَرَۃِ الۡخُلۡدِ وَ مُلۡکٍ لَّا یَبۡلٰی ﴿۱۲۰﴾فَاَکَلَا مِنۡہَا فَبَدَتۡ لَہُمَا سَوۡاٰتُہُمَا وَ طَفِقَا یَخۡصِفٰنِ عَلَیۡہِمَا مِنۡ وَّرَقِ الۡجَنَّۃِ ۫ وَ عَصٰۤی اٰدَمُ رَبَّہٗ فَغَوٰی ﴿۱۲۱﴾۪ۖثُمَّ اجۡتَبٰہُ رَبُّہٗ فَتَابَ عَلَیۡہِ وَ ہَدٰی ﴿۱۲۲﴾قَالَ اہۡبِطَا مِنۡہَا جَمِیۡعًۢا بَعۡضُکُمۡ لِبَعۡضٍ عَدُوٌّ ۚ فَاِمَّا یَاۡتِیَنَّکُمۡ مِّنِّیۡ ہُدًی ۬ۙ فَمَنِ اتَّبَعَ ہُدَایَ فَلَا یَضِلُّ وَ لَا یَشۡقٰی ﴿۱۲۳﴾وَ مَنۡ اَعۡرَضَ عَنۡ ذِکۡرِیۡ فَاِنَّ لَہٗ مَعِیۡشَۃً ضَنۡکًا وَّ نَحۡشُرُہٗ یَوۡمَ الۡقِیٰمَۃِ اَعۡمٰی ﴿۱۲۴﴾قَالَ رَبِّ لِمَ حَشَرۡتَنِیۡۤ اَعۡمٰی وَ قَدۡ کُنۡتُ بَصِیۡرًا ﴿۱۲۵﴾قَالَ کَذٰلِکَ اَتَتۡکَ اٰیٰتُنَا فَنَسِیۡتَہَا ۚ وَکَذٰلِکَ الۡیَوۡمَ تُنۡسٰی ﴿۱۲۶﴾وَ کَذٰلِکَ نَجۡزِیۡ مَنۡ اَسۡرَفَ وَ لَمۡ یُؤۡمِنۡۢ بِاٰیٰتِ رَبِّہٖ ؕ وَ لَعَذَابُ الۡاٰخِرَۃِ اَشَدُّ وَ اَبۡقٰی ﴿۱۲۷﴾
[This is because the responsibility you have been sent to fulfil is burdensome.[139] ] Before this, We had imposed the responsibility of a promise on Adam. But he forgot and We did not find him strong-willed.[140] Recall when We asked the angels: “Prostrate before Adam.” [141] So, they prostrated but Iblīs did not comply.[142] He refused. At this, We said: “Adam! He is an enemy to you and to your wife.[143] So, this should not happen that he is able to expel you and your wife from this orchard.[144] Then you end up deprived. Here you have the comfort of not being hungry nor do you need any clothes; neither does thirst bother you nor do you feel the sun bother you.” [145] But Satan tempted him. He said: “Adam! Should I inform you of a tree which has eternal life and of a kingdom which shall never perish?” [146] So, [at his temptation, Adam and Eve] both ate that tree’s fruit.[147] At this, their hidden parts became evident to them [148] and [in order to hide them] both began covering themselves with the leaves of that orchard.[149] In this way, Adam disobeyed his Lord and strayed from the right path. Then his Lord chose him.[150] So, He graciously accepted his repentance [151] and showed him the way.[152] He said: “Both you groups get down from here, together.[153] You shall remain enemies of one another.[154] Then if there comes to you a guidance from Me, follow it because he who follows My guidance will neither go astray nor will be deprived.[155] And he who turns away from My reminder, for him is a life of affliction [156] and on the Day of Judgement, We shall raise him as a blind person.[157] He will say: “Lord! Why did you raise me blind? I was one who had eyesight?” God will reply: “Our revelations came to you and you had similarly ignored them. Today you shall be ignored likewise.” Thus shall We reward those who exceeded the limits and did not profess faith in the revelations of their Lord [158] and the torment of the Hereafter is more severe and more lasting.
Javed Ahmed Ghamidi
139 Ie., the responsibility that after conclusive communication of the truth to his nation their fate be decided.
140 It is this weakness of a human being as a result of which he exceeds limits and succumbs to sin. The implication is that the Prophet (sws) has earlier seen the result of Moses’ (sws) impulsiveness. The same mistake was committed by his forefather Adam (sws). In order to obtain eternal life, he became impetuous. There is no doubt that a human being wants immediate results for the effort he puts in but at times he loses his way in this haste. Hence whatever amount of the Qur’ān is revealed, the Prophet (sws) should present it to his nation. The extent of the Qur’ān that is to be revealed and its timing will proceed in accordance with the planning of God, the real king. He should not be in any haste to acquire it. If he does this, a satan or a sāmirī might take advantage of it and mislead his people.
141 This prostration was meant to show respect and was done at God’s behest. Hence there is no semblance of polytheism in it. The Almighty tested the obedience of the angels firstly to make it evident to Adam (sws) and through him to his progeny that real success does not hinge on being created from light or fire but on showing obedience to God; thus they should always submit to the truth and not succumb to their ego. Secondly, he should understand that when God has granted him this status that the angels have prostrated before him, then it is not befitting for him to make any superior creature of God as His associate and worship it. It is only God’s right to be worshipped and served. If he associates anyone in this right, he does not merely show disrespect to God but to his own self as well.
142 It is specified in Sūrah al-Kahf that Iblīs was from among the jinn. Hence this exception evidences the fact that since with regard to the substance of creation the jinn are not far from the angels, hence when the latter were directed to prostrate the jinn too were included in it. This principle is called addressing the dominant element while subsuming the less dominant one in the address.
143 This is stated because the enmity of Iblīs with Adam’s progeny had become evident from the challenge thrown by him after he had refused to prostrate. It is mentioned in verses 16-17 of Sūrah al-A‘rāf: “So, I will surely lie in ambush at Your straight path to waylay the progeny of Adam. Then I will pounce upon them from their front and behind, from their right and left – from all sides. And You will find most of them to be ungrateful to You.”
144 It was probably an orchard of this world which was regarded as a place of stay for Adam (sws) and Eve. It became evident from this trial through which both were made to pass what would be the nature of Satan’s onslaught.
145 These words are used with respect to their consequences. The implication is that they would be made to stay in an orchard in such moderate weather that they will not feel any heat or cold. Thus whatever is available is sufficient for their living. Nothing extra-ordinary is needed for it. Imām Amīn Aḥsan Iṣlāḥī writes:
… In cold weather, hunger and shelter are needed and in hot weather protection from the sun and water for drinking are needed. Those who are aware of classical Arabic literature know that they would refer to the pangs of hot and cold weather by mentioning these aspects. Some people are of the view that it would have been more apt to mention thirst with hunger and the heat of the sun with shelter. In our opinion, this is the result of a deprivation of literary flair for Arabic. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 5, 98)
146 These words show that the word شَجَرَةِ occurs in its metaphorical meaning and it refers to the tree of procreation eating the fruit of which sustains mankind in this world. Thus Iblīs lured Adam (sws) and Eve by telling them that eternal life and an abiding kingdom is found in the fruit of this tree of which they have been deprived. If they eat its fruit, they will live otherwise they will soon or late face death. Deliberation shows that Satan was not that wrong in claiming this because it is eating the fruit of this tree which keeps man’s species alive on this earth.
147 This should not be any cause of amazement because the extraordinary state a person enters after he desires this fruit even today makes him forget God’s guidance once he is overwhelmed by this frenzy.
148 Ie., it became evident to them that these parts are not merely meant to relieve one’s self from the call of nature but another thing is also concealed in them which becomes evident only after eating their fruit.
149 It is evident from this that the feeling of shame and modesty with regard to sex and sexual organs is innately found in human nature. It is not an externally acquired feeling nor does it arise artificially as a result of evolution of societies. On the contrary, God has placed it within human beings at their birth. It becomes evident as soon as a person becomes aware of his or her sexuality. Thus a human being tries to hide the parts which give sexual pleasure.
150 Ie., chose him for a special task. Thus God provided him with the urge to repent and even revealed the words of repentance. Verse 23 of Sūrah al-A‘rāf cites these words. It is evident from this that when Adam (sws) made this mistake, he was very ashamed immediately after it. It was this feeling that urged him to repent and as a result he became worthy of God’s selection.
151 The actual words are: فَتَابَ عَلَيْهِ. In them the preposition عَلٰي evidences the fact that they encompass the meaning of اقبل ie., he once again received God’s attention and favour.
152 Ie., showed him the way for the coming phases so that he is able to counter the onslaughts of Satan.
153 These words do not address Adam (sws) and Eve. They in fact address Adam (sws) and Satan as two groups. The word of emphasis جَمِيْعًا in the verse makes this very evident. At other instances, for this very reason, plurals are used.
154 Iblīs has declared his enmity with Adam (sws) until the Day of Judgement. The necessary consequence of this is that the progeny of Adam (sws) too – unless it is absolutely foolish and short-sighted – will consider him to be its enemy. These words express this fact.
155 This is a mention of the guidance acquired through divine revelation. It is God’s favour that besides innate guidance, He has also blessed human beings with this guidance so that in spite of the lurings of Satan they are able to adhere to the path that leads them to God’s Paradise. This guidance was given to Adam (sws) the foremost and for this purpose he was made a prophet. It is obvious from this that keeping in view his circumstances, the Almighty must have definitely given a suitable sharī‘ah to him as well.
156 Ie., a life which will be devoid of peace of mind, contentment and comfort. Imām Amīn Aḥsan Iṣlāḥī writes:
… There is a vacuum in a human being which is only filled by faith in God. So unless he has this faith in him nothing else can give him peace of mind and assurance. Other things, however grand and attractive they may be, can provide temporary joy but they cannot give relief to the anxiety found in the heart and soul of a person. When a child cries because of hunger, it can be appeased for a little while through a nipple or a soother but it receives satisfaction only when a mother feeds it. Without this arrangement, the child remains restless. Similar is the case with a human being. He may provide himself with various means and resources but if he is deprived of faith in God he will remain dissatisfied, hesistant, fearful, unstable and in a state of spiritual crises however much he may try to hide this. The kingdom of the satisfied soul is acquired by true and firm faith. اَلَا بِذِكْرِاللّٰهِ تَطْمَئِنَّ الْقُلُوْبُ (Listen! It is only through God’s remembrance that hearts receive assurance).A question may arise here: there are many people who lay claim to faith but they spend their lives in great worries and straitened circumstances; on the other hand, there are so many who regard faith in God to be a hoax but they lead very comfortable and happy lives. The answer to this question is that in the first place here the discussion is not with those who merely lay claim to faith but with those who have true faith. Secondly, we only see the apparent splendour of those whom we regard to be very happy even though they are indifferent to God. If we were able to creep into their hearts, we would be able to see so many threats, doubts and fears concealed in them but they are not apparent to everyone. Only they themselves can see them or those who have the insight of faith in them. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 5, 103)
Taha – طٰہٰ https://www.javedahmedghamidi.org/#!/quran?chapter=20¶graph=30&type=Ghamidi
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