The possible meanings of words in any text are decided, not by the roots from which they have originated, but by the usage of those words by native speakers of that language. Dictionaries chronicle precisely this usage. Dictionaries of all living languages need to keep up with time because words have a way of evolving –sometimes differently in different parts of the world.
One common source of error in text reading is imposing today’s meanings on words that had quite different meanings when they were originally written. Similarly, it is very easy to presume the prevalent meaning of a particular word in one’s own surroundings, forgetting that the text directly addresses folks of a linguistic tradition who may have a very different notion regarding what the very same word means.
Oversight in this regard can have some very serious consequences. When it comes to the Quran and its comprehension, this would amount to taking the current and/or local meanings of words instead of what they stood for in seventh century Arabia when the Quran was directly read to its first audience.
This is a tricky issue. For, on the one hand, the guidance of the Quran is for everybody, everywhere and for all times to come. But on the other hand, except the first recipients of its message 1400 years ago, all folks are its indirect addressees. This is a significant fact that is way too often overlooked.
For students of the Quran therefore, an Urdu background is a double-edged sword. It is undoubtedly a great help in that they do not need to learn the alphabet and spend countless hours practising how to read. Many of the words and phrases are familiar too, since Urdu borrows extensively from Arabic. The flip side; however, is that some of the words that Urdu shares with Arabic mean quite different things in the two languages.
Take ‘sabr’, for example. This word, along with its variants forms the cornerstone of a major Quranic theme. The Urdu-speaking reader invariably takes it to mean patience, forbearance or words with that flavour. (What with ‘sabr’ being such a commonly used word in Urdu, it never occurs to him that it could possibly mean anything else in Arabic). The archetype of ‘sabr’ in the Urdu tradition is a meek, submissive individual who suffers gross injustices heroically and without complaining.
This is a far cry from the Quranic ‘sabr’, which means perseverance, persistence and continuity of purpose. It does not have the passive and negative connotations associated with ‘patience’. It is a positive quality that demands proactively facing conflict (if necessary), instead of avoiding it at all costs.
The sermon of the Mount by Prophet Isa (AS) is without doubt a masterpiece of oratory but there is a context to that. Specifically, its famous ‘turn the other cheek’ excerpt (which perfectly fits the Urdu ‘sabr’ template), leaves much to be desired when presented as a general policy. Pacifism, as a philosophy of life, is completely alien to Islam, which deals with the world as it is (with all its evil) instead of a make-believe ideal world available only to the armchair philosopher. The man who fails to grasp the correct meaning of ‘sabr’, therefore, makes matters unnecessarily hard for himself by attempting what is unrealistic and impractical. In fact, he does a service to nobody including the oppressor. For Islam stands for helping the oppressor as well by not allowing him to have his mulish way.
The Quranic ‘sabr’ then involves sticking to the correct stance in all situations and in the face of every hardship, not compromising on principle, keep advancing on the straight and narrow even when (especially when) the going gets tough. The associated visual image is that of a man who presses on despite a stiff headwind rendering progress all but impossible. He may slow down– even stop momentarily– but he never retreats. He has his sight set far too firmly on his goal for that.
There is more to it. To resist the temptations of being pompous and profligate when one can, for example, is also ‘sabr’. So is willingness to let go of one’s cherished beliefs, not allowing oneself to be swayed from the right attitude, beliefs and behaviour by one’s emotions (especially ego) or by vested interests.
‘Sabr’ is a term of immense significance because according to the Quran every Muslim is going to need it. For it is an integral part of God’s scheme that man is going to be tested, whether his test is in the form of hardship or luxury. Natural mishaps, inequities from others or abundance of success, far from chance events, are an unavoidable part of life.
That such a pivotal term is misunderstood by so many is unfortunate to say the least. For from the Islamic perspective there is no nobility in suffering injustice any more than in being a vain egotist. There is certainly no glory in being taken for a ride on account of one’s lack of intelligence and/or courage. A Muslim is neither a pushover nor anybody’s fool. He does not allow others to exploit him if he can help it. Hence the caution, ‘Beware of the Muslim’s wisdom’. It was in this vein that a sage once remarked: ‘We do not deceive others but are aware of a hundred ways of deception.’
Circumstances could very well be such that wisdom demands restraint, which might manifest in no reaction to an injustice at all or a response comprising minimal force. But a Muslim will not shy away from giving a resolute response should the situation, in his best judgement, demand that. Only, he is scrupulous and careful enough to ensure that he neither acts immorally under provocation nor uses a force that is disproportionate to the injury sustained.
The sermon of the Mount by Prophet Isa (AS) is without doubt a masterpiece of oratory but there is a context to that. Specifically, its famous ‘turn the other cheek’ excerpt (which perfectly fits the Urdu ‘sabr’ template), leaves much to be desired when presented as a general policy. Pacifism, as a philosophy of life, is completely alien to Islam, which deals with the world as it is (with all its evil) instead of a make-believe ideal world available only to the armchair philosopher. The man who fails to grasp the correct meaning of ‘sabr’, therefore, makes matters unnecessarily hard for himself by attempting what is unrealistic and impractical. In fact, he does a service to nobody including the oppressor. For Islam stands for helping the oppressor as well by not allowing him to have his mulish way.
