peace all,
I recommend reading some
common/traditional translations. They attempt to explain away the problems caused by their own translation of 2:196 in various ways. I recommend reading Asad's note on
www.quranix.net (lookup 2:196) and also here:
http://www.islamicstudies.info/tafheem.php?sura=2&verse=189&to=196Here are some of the problems in brief:
1) from reply 71
http://free-minds.org/forum/index.php?topic=9597976.60QuoteThus, the obvious question that comes to mind is, does an ailment of the head (e.g. baldness, injury on head, surgery on head etc) prevent one from giving what is easy of the offering and ensuring it reaches its proper place? The answer is of course, it doesn't. So, let's imagine the following scenario:
A bald man or person with injury on head cannot complete the HJJ/3MR, but they are able to give what is easy of the offering and ensure it reaches its proper place. So they do this. Sounds ok so far, BUT not if the person actually continues to read the rest of 2:196, because according to it, if he cant shave the head once the offering reaches its proper place he is meant to redeem by abstinence or charity or observance, so is he meant to do these things as well as giving the offering? Is AQ discriminating against bald people, those with injury on their head, sensitive scalp, head surgery, those wearing a toupe etc. and getting them to do more than a person with hair on their head? Of course not. Such notions are illogical and have no basis in AQ. The only other option is to say if he cant shave the head for whatever reason, then he skips giving what is easy of the offering and goes straight to abstinence or charity or observance, but of course, this has the same problem in that it treats such a person differently for no obvious practical reason.
The above would prioritise head shaving rather than giving of the gift which is nonsensical unless it can be explained.
2) if you give an offering how do you find out if it has reached its permitted place THEN shave your head? e.g. if one is ill I assume you give the offering to someone else to take, do you then wait for them to return and tell you "yes it reached there, you can now shave your head"? Really?
3) what do females do? shave or cut or nothing?
4) the word "hair" is not in the verse. No mention of what to do if one has no hair, as this is not necessarily a harm/ailment of the head.
5) the part at the end is translated differently "...this relates to him who does not live near the Inviolable House of Worship...". Read several translations to see the variance.
###
Putting the above aside, the word RAS commonly translated as "head" could mean something else, so by process of elimination what could it be?
http://www.studyquran.co.uk/PRLonline.htmQuote= Ra-Alif-Siin = head, head/chief/commander/ruler/governor/prince, strike on the head, set any one over, become high in rank/condition, highest or uppermost part, the capital/principal of money, the beginning or first part, numerous and strong company of people.
ras n.m. (pl. ru'us) 2:196, 2:196, 2:279, 5:6, 7:150, 12:36, 12:41, 14:43, 17:51, 19:4, 20:94, 21:65, 22:19, 32:12, 37:65, 44:48, 48:27, 63:5
It could only mean: physical head, mind, principal sum, chief - based on classical arabic dictionaries, and reasoning.
We have already discussed the problems with physical head.
No classical arabic dictionary nor Quran use this word to mean "mind", as far as i know.
principal sums doesn't fit well.
Thus, the only meaning left with any credibility is "chief".
As a side note it just so happens that the exact same usage of "ruūsakum" (your heads/chiefs) is in 48:27. And it just so happens that early Islamic history discusses a formation of a confederation of sorts at the late stages of Muhammad's life and the uniting of tribes under one "roof" so to speak, and some such as Fred Donner imply the founding of a monotheist/believers movement.
Just something for you to ponder.