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Salamun
Alaikum (Peace be upon you)
'BETWEEN
HIS HANDS' OR 'BEFORE IT' (MA BAYNA YADAYHI)
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© 2009 Joseph A Islam: Article last modified 24th December 2011
The
Quranic and Arabic idiomatic expression 'ma bayna yadayhi' is usually
translated as 'what went before it' (or by a similar rendering) by many English
translators.
A
typical popular translation can be seen below:
003.003-4
It is
He Who sent down to thee (step by step), in truth, the Book, confirming what
went before it (Arabic: ma bayna yadayhi); and He sent down the Law (of Moses)
and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down
the Criterion (of judgment between right and wrong). Then those who reject
faith in the signs of God will suffer the severest penalty, and God is exalted
in might, Lord of retribution”
Illustration
- Joseph Islam
The
Arabic term 'yaday' comes from the root word:
Ya-Dal-Ya which means to: touch, aid, do good, a hand, with a willing
hand or out of hand.
As an
example, we note:
002:079
"Then
woe to those who write the Book with their own hands (Arabic: bi-aydihim -
root: Ya-Dal-Ya), and then say: "This is from God," so that they may
take from it a small price!- Woe to them for what their hands do write, and for
the gain they make thereby"
Illustration
- Joseph Islam
Therefore,
the correct literal translation of the idiomatic expression 'ma bayna yadayhi'
is 'that which is between its / his hands' and not 'what went before it'. This
rendering would therefore confirm a coexisting Torah and Bible at the time of
Prophet Muhammad. (pbuh)
A
similar expression can also be noted with regards to Prophet Jesus, (pbuh) who
similarly came to confirm aspects of the Torah that was 'between his hands'
(coexistent with his ministry) and to make clear what may have had become
concealed or obscured to the Jewish nation.
005.046
“ And
in their footsteps We sent Jesus the son of Mary, confirming the Torah between
his hands (Arabic: ma bayna yadayhi) : We sent him the Gospel: therein was
guidance and light, and confirmation of the Torah that (was) between his hands
: a guidance and an admonition to those who fear God”
061:006
“And
when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger of
God unto you, confirming what is between my hands (Arabic: ma bayna yadayya) of
the Torah, and bringing good tidings of a messenger who comes after me, whose
name is the Praised One. Yet when he has come unto them with clear proofs, they
say: This is mere magic”
The
problem of not translating the term 'ma bayna yadayhi' to its literal (and most
correct) rendering as 'that which is between its / his hands' may have its
roots based in Islamic theology, certainly from the point of view of Muslim
interpretations.
However,
this interpretation is not merely noted in Muslim translations, but some
Oriental scholars have also often rendered the Arabic term in this way possibly
borrowing from the widely accepted Muslim interpretations, as we note below.
George
Sale
“They
said our people, verily we have heard a book read unto us, which hath been
revealed since Moses, confirming the scripture which was delivered before it;
and directing unto the truth, and the right way”
JM
Rodwell
“They
said, "O our people! verily we have been listening to a book sent down
since the days of Moses, affirming the previous scriptures; it guideth to the
truth, and to the right way”
The
literal translation which remains 'that which is between its / his hands' does
indeed pose some theological problems for many Muslims. It implies that the
Quran was confirming Biblical scriptures coexistent with the Prophet's ministry
when it is widely accepted in Muslim thought today that the Bible was
corrupted.
From
the Quran's point of view however, there is no claim of wholesale corruption of
the Bible. Rather, the Quran acknowledges that over time, some changes have
indeed occurred, specifically made by scribes. This could be for a variety of
reasons such as accidental or even as the Quran suggests, intentional (such as
theological or even political).
However,
it is quite significant to note that the Quran never makes an attack on the
previous scripture's inability to part with the truth. Rather, it holds it in
much esteem.
028.049
"Say:
"Then bring a Book from God, which is a better guide than either of them
(Torah and the Quran), that I may follow it! (do), if ye are
truthful!""
What
is being rebuked are not the previous scriptures per se, but the theology often
practiced by its adherents which it recognises as being quite distinct from the
text.
003:093
"All
food was lawful to the children of Israel except that which Israel had
forbidden to himself, before the Torah was revealed. Say: Bring then the Torah
and read it, if you are truthful"
ALTERATIONS
OF THE BIBLICAL TEXT ARE ACKNOWLEDGED BY THE QURAN BUT THIS IS NOT TANTAMOUNT
TO WHOLESALE CORRUPTION OF THE BIBLE
A very
telling narrative is captured by the Quran in the following verse.
002:075
“Have
you any hope that they will be true to you when a party of them (Arabic:
Fariqun min'hum) used to listen to the word of God, then used to change it,
after they had understood it, knowingly?”
The
first point to consider is that this is not a reference to 'all' the People of
the Book, but merely a party or section of them (Arabic: Fariqun min'hum).
A few
verses later, one acquires additional information that some of the people of
the book were also 'gentiles' (Ummiyuna) who had no knowledge of the scripture,
but merely followed their own desires and conjectures.
002.078
"And
there are among them 'Gentiles' (Arabic: Ummiyuna), who know not the Book, but
(see therein their own) desires, and they do nothing but conjecture"
002:079
"Then
woe to those who write the Book with their own hands (Arabic: Bi-Aydihim), and
then say: "This is from God," so that they may take from it a small
price!- Woe to them for what their hands do write, and for the gain they make
thereby"
An
appreciation of the context and audience is key. This statement was primarily
in reference to the Arab Jews and Christians contemporaneous to the Prophet and
what they acknowledged as scripture in the 6th, early 7th century Arabia. There
were among them people of the previous scripture that no doubt distorted
scripture for one reason or another.
However,
this did not imply that the entire Bible was corrupted or had become totally
indiscernible due to the changes.
The
tendencies of possible 'scribes' have been alluded to (with what their hands
write). However, it is uncertain whether they were being instructed to write
(for a price) by their masters / employers, or whether the commitment was based
on volition borne from their own theological slants, changing words out of
context to suit their own particular beliefs.
There
is much support for the above latter point of view in Biblical scholarship in
the area of 'textual criticism' which is very revealing.
The
Quran however, never indicates to the believers that truth or elements of the
truth cannot be discerned from the Bible. In fact, the major veracity of the
Bible is vouched for by the following verse of the Quran:
005.043
But
why do they come to you for decision, when they have (their own) Torah before
them? therein is the (plain) command of
God; yet even after that, they would turn away. For they are not People of
Faith.
The
thought that the Bible is 'corrupted' or that 'truth cannot be discerned from
it' normally stems from a misunderstanding on the part of many Muslims who may
not be familiar with Biblical contents or its history (There are indeed many
Christians and Jews who are also not familiar with their own scriptures and its
history).
Meaningful
discussions in this area are becoming better imparted in Muslim-Christian
dialogue. However, much of these dialogues are still normally systemic in that
they attempt merely to prove the fallibility 'of the other side' as opposed to
look for common grounds and a truer understanding of the differences and
appreciation between them.
THE
QURAN CONFIRMS THE TRUTH OF THE PREVIOUS SCRIPTURES AND PASSES OVER OTHER AREAS
005:015
"O
People of the Book, surely there has come to you our Messenger, making clear to
you much of what you used to conceal (Arabic: tukh'funa) of the scripture and
overlooking / forgiving much (Arabic: wa-ya'fu an kathiran). Surely has come to
you from God a light and a clear book"
The
Arabic word 'tukh'funa' comes from the root KHA-FA-YA which carries the meaning
of what is unapparent / has become imperceptible / has become dim to the sight
/ or suppressed, or obscured to the mind. It also carries the meaning of
something which has become 'concealed'.
Therefore,
the Quran within context of its Arabic usage clearly recognised that certain
aspects of the previous scriptures had become gradually concealed and deemed it
fit to expound on some of them. It was also not the intention of the Quran to
deal with each and every narrative of the Bible hence the term 'wa-yafu an
kathiran' (forgive, pardon, pass over, relinquish or remit a whole or part or
indeed pardon much).
THE
QURAN IS ALSO A GUARD OVER THE PREVIOUS SCRIPTURES
This
is a very powerful verse and there is much insight in the Arabic term
'muhaymin' utilised by the Quran.
005.048
“ To
thee We revealed the Scripture in truth, confirming the scripture that is
between the hands (coexistent Torah and Bible), and guarding it by determining
what is true and false (Arabic: wa-muhayminan): so judge between them by what
God has revealed, and follow not their vain desires, diverging from the Truth
that has come to thee. To each among you have we prescribed a law and an open
way. If God had so willed, He would have made you a single people, but (His
plan is) to test you in what He hath given you: so strive as in a race in all
virtues. The goal of you all is to God; it is He that will show you the truth
of the matters in which ye dispute”
Illustration
- Joseph Islam
The
same word ‘muhaymin’ is also used to address God.
059:023
“He is
God, than whom there is no other God, the Sovereign Lord, the Holy One, Peace,
the Keeper of Faith, the Guardian/Determining what is true and false (Arabic:
l-muhayminu), the Majestic, the Compeller, the Superb. Glorified be God from
all that they ascribe as partner (to Him)”
ROOT
WORD - Ha-Ya-Miim-Nun = to watch over, oversee, expand the wings (hen over
their chickens), control. To be witness to, offer security and peace, protect
and determine what is true.
Muhayminan
- guardian to watch and determine what is true and what is false witness,
afforder of security and peace, controller and superintendent of all the
affairs, protector.
Other
Derivatives: Haymana vb: 5:48, 59:23
Much
is inferred by this verse not only that the Quran protects the message of the
previous scriptures, but also acts as a discerner of its truth. Both the
understanding of guardianship and as one that discerns the truth can equally be
applicable to God, as used in 59:23.
THE
QURAN RECOGNISED THE TORAH THAT WAS CO-EXISTENT AT THE TIME OF THE PROPHET
032:023
"And
certainly We gave Moses the Scripture, so do not be in doubt encountering it
(Arabic: liqaihi) and We made it a guide for the Children of Israel"
Note
the Arabic word 'liqai' (the 'hi' simply being a pronoun) comes from the root
word 'Lam-Qaf-Ya' which means to encounter, meet, see, come across, or see face
to face. Many commentators unduly make use of the word 'receive' to translate
'liqai' when it is clear that the usage of this word within the Quran is
specific to 'encounter' or come across 'face to face'.
007.147
"Those
who reject Our signs and the meeting (Arabic: liqai) in the Hereafter, vain are
their deeds: Will they be recompensed except for what they used to do?"
003:093
"All
food was lawful to the children of Israel except that which Israel had
forbidden to himself, before the Torah was revealed. Say: Bring then the Torah
and read it, if you are truthful"
Therefore,
the Torah was a coexistent reality that Prophet Muhammad (pbuh) was faced with.
He was instructed not to doubt it as it was a scripture that was given to
Prophet Moses (pbuh) from God to guide the Children of Israel.
FINAL
THOUGHTS
The
Quranic Arabic idiomatic expression 'ma bayna yadayhi' recognised coexistent
scriptures that were present at the time of Prophet Muhammad's ministry.
(pbuh) It recognised aspects of the
truth that was with the Jews and Christians in the late 6th and early 7th
century Arabia.
Whilst
confirming aspects of Biblical thought, the Quran clearly differed from certain
theology that had resulted and had been 'read' into the text.
The
Quran maintains that it is a guard over the previous scriptures with the
crucial term 'Muhaymin' being utilised which carries the meaning of both guard
and also something which discerns the truth.
The
suggestion that the Torah and Injeel refer to lost scriptures or that they had
been widely corrupted is not an assertion that is supported by the Quran.
