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Juz 2 (Surah Al Baqarah Continued)

1. Qibla (قِبلة) is related to the word for kiss (قُبلة) and literally means ‘in front of’. This word frequents the Juz, indicating the direction one should face when praying, including discussion on the changing of the Qibla from Jerusalem to Makkah 🕋. More than just a technical change, this shift also indicated a break from the past and a new identity and focal point for the nascent Muslim community. Beyond the direction of prayer, the Qibla also more metaphorically alludes to overall convergence of focus, mission, direction, and purpose, as can be seen from various usages in the Quran. Qibla is also closely connected to community identity. In fact fellow believers are called ‘Ahl-al-Qibla’ (أَهْلُ القِبْلَة), i.e., those who face the same direction.

2. Inna lillahi wa inna ilayhi raji'un (Arabic: إِنَّا لِلَّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ) is used when someone passes away, but sometimes yet the meaning is broader. The common translation "From God we come and to Him we will return" doesn’t capture the full meaning. There are no verbs to start with, whereas the translation often includes the future tense "will." Literally, we should translate this phrase as "We are God’s, and we are to Him returners." Perhaps a better translation would be "We are in a constant state of returning." This statement reminds us of a flowing river heading towards a waterfall. The waterfall would represent death, but the statement encompasses the broader journey as the water flows towards the ocean. 🌊

3. "Yanqaliboo" (يَنْقَلِبُوا) — this is translated as "they turn back on their heels." The root is (ق - ل - ب) from which heart (“heart” = قَلْب ♥️) also comes. The common meaning of this root is "to turn, flip, or be inverted," given the heart is in a constant dynamic state of moving, and metaphorically ‘flips’ both emotionally and spiritually. This is where the Prophetic dua ﷺ comes in: يَا مُقَلِّبَ القُلُوب، ثَبِّت قَلْبِي على دِينِكَ (“Oh Inverter of the Hearts, establish my heart upon Your Faith”). Notice here that the same root (ق - ل - ب) is seen with the meaning of inverting, and this dua is encouraged to recite to protect our Faith, as our spiritual state is in a constant state of flux! Interestly, the word inqilab (اِنْقِلَاب) in modern Arabic means revolution (coup d'état), so called because the state is being "inverted inside out"!

4. The use of passive verbs versus active ones are quite interesting in the Quran and demonstrate the Adab (manners = أَدَب) one should use when speaking about God. Often passive verbs will be used when speaking about harm, punishment, or something bad occurring. Subtleties and nuance in language lead to a high levels of refinement and intentionality.

5. Wajh وَجْه — literally means “face.” Like in English, this word has quite a few nonliteral meanings in Arabic like وِجْهَةُ النَّظَر meaning “opinion or point of view”. There is also a connection between between the direction we ‘face’ and the Qibla, both themes found in this surah that are connected to identity and community. In the Quran, the statement ‘wajh Allah’ (وَجْهُ اللهِ) literally means “Face of God,” which has brought about theological debate in how to interpret it in a way that is not anthropomorphic (giving God human-like characteristics), which is strictly forbidden in Islam.

6. Masjid al Haraam المَسْجِدُ الحَرَامُ: one may be confused why the sanctuary around the Ka’ba, the Prophet’s ﷺ mosque, as well as Masjid al Aqsa in Jerusalem are all three called ‘Haraam’. Haraam in common language means ‘forbidden,’ but these three places are encouraged to visit, not forbidden! The word Haram (from which the Harem also comes) is connected to that which is sacred or protected. When blood is haraam, it means that due to its sanctity, it should not be spilt. In addition to spaces, time can also be sacred (haraam), as we see from the Ash-Shahr-al-Haram (الشَّهْرُ الحَرَامُ) (“the sacred months”), in which fighting is prohibited.

7. Zakat (زَكَاة) is one of the 5 pillars of Islam and often translated as “alms-giving,” the obligatory 2.5% of wealth that is paid in charity to the poor, and other “zakatable” causes. The root letters (ز - ك - و) gives insight into a deeper understanding of how Zakat also purified and even grows one’s wealth.

8. Fadl (فَضْل) as in Fadl Allah (فَضْلُ اللهِ), is often translated as bounty, but linguistically means “extra,” giving the indication that it is not something we deserve or are owed. This is mentioned in regard to a couple who are contemplating divorce. God reminds them to not forget the “Fadl” between each other. Often, in times of conflict one can become very tit for tat, focusing on contracts, obligations, and rights. However, in any relationship, whether it be with God or a spouse, there is so much more. Ironically, “Fadl” is also the word for animal dung!

9. Ru’oos- (رُءُوس) (“Heads”) is the plural of “head,” which is رَأْس. In this juz, it is used technically in financial jargon to indicate the upfront capital one places in an investment (versus derived profits, which are رِبْح).

10. Hikmah (حِكْمَة) is used multiple times in the juz. It is commonly known as “wisdom.” Hakeem (حَكِيم) is the word for someone who practices traditional medicine, indicating the emphasis that wisdom was given in curing the body holistically! Looking at the root, it is closely connected to “Hukm” (حُكْم). A ruler is thus called Haakim (حَاكِم); perhaps the connection alludes to the need for wisdom in deriving rulings and more generally ruling over others.