Verse 2:183 to 2:218

[Joe Betik]

These Verses are among the more critical ones since here we could learn in detail about (among others):

• The possible outcome of the practise of learning with God as the Rabb and teacher.
• Siyam (to be read together with 19:26) generally refers to the act of abstaining from communicating (oral and otherwise) with people while one is in direct communication with God. It implicates a seclusion away from people, a dialogue with God and meditation (bayt). Siyam is a proper Masjid.
• ?Shahru ramadan? is ?the proclamation of hot news? from God as a result of learning with God as the Rabb and teacher. Learning with God as the teacher implicates a life of detachment from gathered understandings, notions and conclusions (which otherwise may turn one prejudiced against new informations) while patiently asking God the proper questions (meaning, be within context).
• ?Masjid? (pl. masajid) means ?a manner of revering?.
• ?Almasjidi alharam? means ?forbidden manner of revering? and should be read together with 2:144. Also note that ?shatr? refers to ?the act of putting in a direction? (Malay: berhala from ber-hala).
• ?Bayt? means ?meditation?. There are two types of meditations implicated here. First: The nightly act of studying the Qur-an mentioned in Surah 73 (Almuzzammil). The implicated practise is ?you put the Qur-an in a proper perspective? (rattili alqur-ana tarteelan) mentioned in 73:4. Second: The daily routine of striving to achieve ?ummiy? (?the state of not knowing? which in many meditations termed as ?the zero-mind state?). We learn about this type of meditation in 2:125 which reads, ?And then We made meditation a retreat for people and (for) peace of mind, and you (pl.) emulate Ibrahim?s standing - someone with a burning desire. We assigned Ibrahim and Ismael to refine the meditation on Me for those wandering in thoughts, for those isolating themselves and for those submitting in acknowledgement.? This type of meditation is necessary in the strive to be detached from any and all kinds of attachments.
• ?Hajj? means ?deliberation?, which essentially means ?the pronouncements of information? (that was revealed by God).
• ?3umrah? means ?rectifications?, which may include corrections and refinements to past deliberations.
• ?Alshshahru alharam? here means ?the forbidden proclamation?.
• ?3arafah? means ?enlightenment?.

This personal comprehension is shared with the hope that someone will consider to ponder over this with God as the Rabb and the teacher. We all know about 96:5, but very rarely do people consider to learn the Qur-an (or anything and everything else for that matter) with God as the teacher. The truth is indeed with God, so lets all seek the truth directly from God.

Other Translations:

• Islam Awakened - http://www.islamawakened.com/quran/2/183/default.htm
• Corpus Quran - http://corpus.quran.com/translation.jsp?chapter=2&verse=183
• Quran - http://quran.com/2/183

I seek refuge in God against the accursed Shaytan.

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O you (pl.) who have believed, decreed upon for you is the Siyam like what was decreed upon those before you, ?so that you may be mindful? (la3allakum tattaqoon). [183]

The days are a few. So anyone among you who is ill or on travel then several days later. And upon those capable for it then is a redress in feeding the beggar, and whoever renders himself best in obedience then it is for his own good. To perform Siyam is better for you, if only you knew. [184]

?The proclamation of hot news? (shahru ramadana) is the one which was revealed therein the Qur-an as correct guidance for mankind with proofs of the correct guidance and ?the sections? (waalfurqani). So whoever among you who has personally experienced the proclamation let him perform his Siyam, but whoever is ill or on travel then several days later. God intends pleasant circumstances for you and He does not intend difficult circumstances for you so that you complete the period and magnify God for what He has guided you, and so that you may be grateful. [185]

When My servants ask you (s) about Me, so verily I am close. I respond to the pleas when one pleads to Me. Let them listen to Me, and let them believe in Me so that they may be on the right course. [186]

Allowed for you (pl.) in the night of Siyam is the obscenity towards your women. They are a shield (libasun) to you, and you are a shield to them. God knows that you were outwitting yourselves, ?so He has restored His mercy upon you? (fataba 3alaykum) and He has forgiven you. So now you can have sex with them, but strive for what God has drafted for you. ?You relish with gratifications? (wakuloo waishraboo) until it becomes clear to you the white from the black thread of the commencement (alfajri), then you perform the Siyam until the night. Don?t you have sex with them while ?isolating yourselves? (3akifoona) in the manners of revering (fee almasajid). That is ?the godly limits? (hudoodu Allah), so don?t come near it. Like that God clarifies His signs to mankind so that they may be mindful. [187]

Do not enrich yourselves with one another?s possessions by deceptions, when for them you offer presents to ?the Elders/more experienced? (alhukkam) so you may relish in a portion of the people?s possessions wrongfully while you know. [188]

They ask you (s) about the Hilals, say, ?They are appointments for mankind and ?the deliberations? (alhajj), and tt is not righteous that ?you (pl.) approach meditation based on its disclosures? (ta/too albuyoota min thuhooriha), but then the righteousness of one who is mindful. You approach meditation right away and be mindful of God so that you may be successful.? [189]

?You (pl.) strive within the godly path? (Waqatiloo fee sabeeli Allah) against those who strive against you, ?but do not transgress the limits? (wala ta3tadoo). Verily God does not like transgressors.? [190]

?You (pl.) kill their notions? (Waoqtuloohum) where ever you meet them, ?and express your views against them? (waakhrijoohum) because they have expressed their views against you. ?But the temptation is greater on character assassination? (waalfitnatu ashaddu mina alqatli). Don?t strive against them regarding ?the forbidden manner of revering? (almasjidi alharam) unless they strive against you in it. So if they strive against you, ?then you kill their notions? (faoqtuloohum). Like that is the retribution for disbelievers. [191] If they cease, God is compassionate in granting pardon. [192]

You (pl.) strive against them (Waqatiloohum) as long as there is no ?temptation? (fitnatun), but ?the obligation to God? (alddeenu lillah). And if they cease, then there is no hostility except against ?the prejudiced? (alththalimeen). [193]

?The forbidden proclamation? (alshshahru alharam) is against the forbidden proclamation and the proscription is reciprocal. ?So whoever launches an aggression against you (pl.)? (famani i3tada 3alaykum), then you return the aggression on him just like what he has launched against you. But be mindful of God? (waittaqoo Allaha), and know that God is with ?the mindful? (almuttaqeen). [194]

You (pl.) be exhaustive in the godly path, and don?t throw yourselves in danger?s way, but be appropriate. Indeed God loves ?the appropriate ones? (almuhsineen). [195]

You (pl.) complete the deliberations and ?the rectifications? (al3umrah) for God. ?But if you were hindered? (fa-in ohsirtum) ?then what is easy of the guidance? (fama istaysara mina alhadyi) and ?do not reveal your minds? (la tahliqoo ruoosakum) ?until the guidance has reached its maturity? (hatta yablugha alhadyu mahillahu). So whoever among you is ill ?or troubled by its principle? (aw bihi athan min ra/sihi) so a redress in a Siyam or a charity or ?a seclusion? (nusukin). ?So when you have gained confidence? (fa-itha amintum), so whatever is chosen ?in the rectifications to the deliberations? (bial3umrati ila alhajji) ? whatever is easy of the guidance. Whoever is unable, then perform the Siyam three days pertaining to the deliberations and seven when you have recovered ? a sterling ten ?that is for anyone incompetent to give a lecture on? (thalika liman lam yakun ahluhu hadiree) the forbidden manner of reverence. Be mindful of God and know that God is firm in the punishment. [196]

?The deliberation is (alhajju) ?the proclamations of information? (ashhurun ma3loomatun). So whoever has decided in the deliberation then there should be ?no adulteration? (la rafatha), ?no alteration? (la fusooqa) ?nor disputes? (wala jidala) in the deliberations, and what you (pl.) perform in excellence God knows about it and you are elevated, but verily the best of elevation is ?the mindfulness? (alttaqwa). And be mindful of Me, O you the chosen ones. [197]

There is no blame on you (pl.) that you seek ?the excess? (fadlan) from your Lord. So if ?you were overflowing due to enlightenment? (afadtum min 3arafatin), you then remember God ?with a restrained sense? (3inda almash3ari alharami), and remember Him because He has guided you eventhough before this you were certainly among those astray. [198]

Then ?you (pl.) speak in detail? (afeedoo) where people have spoken in detail, and ask for God?s pardon. Verily God is compassionate in granting pardon. [199]

When you (pl.) have determined ?your hermitage? (manasikakum), remember God like you remember your forefathers, or a stronger remembrance. From among mankind some say, ?Our Lord, grant us in the world,? and he has no share whatsoever in the end! [200]

And from among them some also say, ?Our Lord, grant us the merit in this world and also in the end, and shelter us from the chastisement of fire.? [201] For these people is a fortune for what ?they have gathered in knowledge? (kasaboo), and God is swift in the calculation. [202]

You (pl.) remember God in the few days. Whoever rushed in a couple of days, then there is no crime on him, and whoever delayed there is also no crime on him. It is up to whoever is mindful. Be mindful of God, and know that to Him you will be gathered. [203]

From among mankind is one who astonishes you (s) with his accounts about life in the this world, and he appoints God to be a witness for what is in his heart, yet he is the quarrelsome in arguments. [204] When he turned away, he hurried in the earth ?to sow dissension therein? (liyufsida feeha), and he destroys completely, but God does not like ?the sowing of dissension? (alfasad). [205] When reminded to be mindful of God, ?the high status? (al3izzatu) drove him to more crimes. But enough for him is Jahannam. What a miserable retreat! [206]

From among mankind is one who brings upon himself seeking the approval of God, and God is full of empathy for the servants. [207]

O you (pl.) who have believed, ?join the peace wholly? (odkhuloo fee alssilmi kaffatan), and do not follow the footsteps of Shaytan. Indeed to you he is a clear enemy. [208] But if you (pl.) were to slip after the proofs came to you, then know that God is mightily wise. [209]

Do they pay attention unless God and the Malaikah comes to them in the guise of the clouds and the matter is determined? ?But God is the reference for all matters? (wa-ila Allahi turja3u al-omoor). [210]

You (s) ask the Children of Israel how many signs of manifest have We given them, and whoever has changed God?s favour after it came to him then God is verily severe in the retribution. [211]

The life of this world is decorated to those who have disbelieved and they ridicule those who have believed. While those who are mindful, superior to them is ?the time of departure? (yawma alqiyamati), and God gives provisions to anyone He wishes without calculating. [212]

Mankind was ?a single nation? (ommatan wahidatan), so God delegated the Nabiys as announcers of good news and warnings, and He revealed to them the message truthfully so that it will decide between mankind concerning what they have differed in opinions. None had disputed it, not until after it came to those given with it, the clarifictions on the infringements between them. So God has guided those who have believed why they have disputed on the truth by His leave, and God guides anyone who wishes for ?a correct way? (siratin mustaqeem). [213] Or did you (pl.) suppose you will enter ?the concealed garden? (aljannata) since it has not arrived you like that of those who have passed before you? Hardship and necessity had touched them and they were shaken until the Rasul and those who have believed with him speak, ?When is the support of God? Indeed the support of God is close.? [214]

They ask you (s) about what should they give as Infaq, you say, ?What you (pl.) give as Infaq is the best, but to the parents, the relatives, the orphans, the beggars and the wayfarers, and whatever you do of the best then verily God is knowing it.? [215]

Prescribed for you (pl.) is ?the strive? (alqital) while a dislike to you, but perhaps you dislike something while it is good for you, and perhaps you like something while it is bad for you, since God knows while you don?t. [216]

They ask you (s) about the forbidden proclamation ? the strive in it. Say, ?A strive in it is important as it is diverting from the godly path. A disbelief in it and the forbidden manner of reverence, and dissuading its doers away from it is bigger in God?s reckoning. But the temptation is greater on character assasination, as they will continue to strive against you until they drive you away from your obligation, if they could. Whoever among you who abandons his obligation then dies while disbelieving, then these people have wasted their deeds in this world and in the end, and these people are the dwellers of the fire - they are forever therein. [217]

Verily those who have believed and those who have migrated and diligently strived in the godly path, these people desire God?s compassion, and God is compassionate in granting pardon. [218]

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Ends.

[Man of Faith]

I have interpreted bayt as "conceptualization", not sure if that is possible to compare with meditation.

Be safe
Amenuel