A
Quranic analysis of the term Al-Birr in surah Al-Baqarah 2:177
In the mid
90’s I became aware of a very important verse in Chapter 2 of the Quran,
Al-Baqarah 2:177. It became one of my favorite verses and since then I have
spent a lot of time studying and researching about it. The verse provides one
of the most complete and directly worded (muhkamah, not a mutashabihah) revelation
spelling out what, who, when and how a person and the community can practice
and pay attention to Al-Birr.
In this
article, I would like to explore, study, investigate and examine what is the Quranic
point of view of Al-Birr and propose a more definitive meaning and application
of Birr. I wish to shed more light about Birr anchoring my discussions on verse
2:177 mentioned while at the same time cross referencing a few other key verses
and related occurrences of the term Birr based on its Arabic root word BRR
(BaRaRa).
Be that as
it may, a short article like this cannot do justice to a deep and significant
concept as Birr and its relationship to other key terms from the Quran (refer
below). I am happy to inform readers that a more detailed and scholarly work is
under way as my masters/PHD thesis at a local university.
WHY STUDY
ABOUT AL-BIRR?
It is
important to note that verse 2:177 links Al-Birr to three other key concepts in
the Quran and Islam namely, Iman (Believe), Sidq (Sincere) and Taqwa
(God-Consciousness). Not to mention also, other key terms and concepts within
them like the believe in Allah, The Last Day, Malaikah, Al-Kitab, The Prophets,
Sedekah, Solah, Zakah, Keeping to Promises, and Sabr.
While Iman
and Taqwa and to a certain extend Sidq are well deliberated and spoken within
the Muslim world, especially Iman, Al-Birr have not been given adequate
attention. This article would like to minimize this gap.
I also find
it of great significance that Al-Baqarah 2:177 places Al-Birr as the
all-embracing, overarching, all-encompassing – basically the umbrella and the
principal concept that holds together and connects the three other key terms
mentioned– Iman, Sidq and Taqwa.
It seems
Al-Birr plays a major role in pulling together what it is to practice Iman
(Believe) and what it takes to be a Sidq (Sincere), who is a Muttaqoon
(God-Consciousness) and all the other key concepts and terms mentioned above.
(refer to attachment 1 for the verse).
Therefore,
it is important that we become more aware of the term and concept Al-Birr and
what it takes to be an Abrar, a person who practices Birr.
HOW COME WE
HARDLY HEAR OF AL-BIRR?
If AL-BIRR
is such an important term and concept, why then it is not known, discussed and mentioned
at the popular level? Personally, I feel that Al-Birr as a key concept in Islam
is either neglected, forgotten (perhaps a more politically correct description
would be, “hidden”) or substituted with other terms like piety and
righteousness or virtue.
This is
especially true if you only read translations of the Quran – like many non-Arabic
speaking Muslims do. The former confuses us with Taqwa while the latter lacks a
wider and deeper meaning of Al-Birr. In the Arabic speaking world, Al-Birr is
also usually explained as ‘good’ – which the Quran has other more closer terms
like Ma’ruf, Khayr and Hassan. In the Malay translation, Al-Birr is usually rendered
as simply “kebajikan”.
Let me explain
further.
As mentioned,
the root word for Al-Birr is derived from the root word Ba-Ra-Ra which means
the forest or dry land – signifying vastness and broadness, expansive, forever
growing, fertile and save land, infinite. Al-Birr is therefore by itself a concept
that describes something of immense and vast implications and standing.
At Quran
52:28, Al-Birr is stated as an attribute of Allah – Al-Barru Al-Rahimu while at
Quran 80:16 the Quran is guaranteed was borne by the hands of scribes,noble and Bararatin (usually
translated virtuous/pious, which I see as limiting and incomplete and perhaps even
incorrect).
Therefore, as
stressed earlier, it is not a surprise that the Quran places Al-Birr as the
principal and central conceptual term at Al-Baqarah 2:177 where Al-Birr is
directly shown as the glue that holds together the practice of Iman (Believe)
and linking key behavioral patterns and framework of believe that makes a
person a Sidq (Sincere) and Muttaqoon (God-Consciousness). (Refer attachment 2)
This is
HUGE!
If I am
correct, the practice of Birr can bring infinite chain reactions of positive
results and an Abrar is the human catalyst of great and infinite change. Being
an Abrar, is then the ultimate aim of humanity and the goal of an ambitious,
talented, capable and thoughtful Muslim.
WHAT DOES
THE QURAN SAYS ABOUT ABRAR?
An Abrar has
a very weighty place in the Quran. At Quran 3:193 we are told to du’a (pray)
to Allah to let us breathe our last breath as an Abrar – the ultimate aim of a human
being. Yes, a serious Muslim is asked to pray to die an ABRAR!
I see this prayer
as pertinent for life here on earth as well as the hereafter. At Quran 2:177,
the Quran showcases an Abrar as someone who can afford to give away his or her
wealth not only to those who are near of kin, but to the orphans and needy, the
wayfarer, the beggars and at the same time is able enough to free those
who are trapped from bondage. As such, to die as an Abrar suggests that it is
not enough for us to be successful in the hereafter, but we must also be
successful today on earth (also refer Quran 2:201). An Abrar it seems, is one
who is savvy both in the mosque as well as the boardroom – but at the same time
not a niggard. A person who not only believe but also perform great deeds! A
truly successful human being.
The entire
chapter 76 of the Quran is themed to contrast between two groups of mankind,
those who choose to be an Abrar (Quran 76:5) and those who choose Kufr (Quran
76:4) with more focus and attention on the former. Abrar being the successful one.
Unfortunately, the chapter is named either Ad-Dhar (Time) or Al-Insan (Man)
words taken from the first verse, although the majority of 31 verses in the
chapter refers to Abrar. I wish our religious experts re-look and consider changing
it.
HOW BIG IS
THE GAP?
While at the
scholarly level one may be able to find some serious writings about Al-Birr, at
the popular level it is almost completely unknown or neglected. How many of you
have heard of the term?
A quick check on google, books and writings about Islam
both by Muslims and Non-Muslims sources alike would show the extreme lack of
mention.
This is a huge
loss. This is a big gap. Remember that we are to pray to end our lives as an
ABRAR. In fact, we need not have to look farther to identify these obvious gaps.
Even if we
put together the Five Pillars of Islam (Rukun Islam) and the Six Pillars of
Faith (Rukun Iman) by the Sunni Muslims, we will still not complete the total
scope covered by Al-Birr as outlined in Al-Baqarah 2:177.
While Rukun
Islam added the shahada, fasting and pilgrimage to Mecca and Rukun Iman the
belief in Qada and Qadar (Fate and Pre-destination), both these Sunni central
pillars of Islam (the Syiah and other sects have a different combination for
their pillars) and Iman fall short in key areas where we are asked to PAY
ATTENTION TO within Al-Birr namely,
1.
Expending
wealth, no matter how much one may love them to first and foremost,
a.
the
near of kin, then,
b.
the
orphans,
c.
the
needy,
d.
the
wayfarer,
e.
the
beggars, and,
f.
for
the freeing of human beings from bondage.
2.
Keeping
of promises when a promise is made.
3.
Being
patient in
a.
misfortune,
b.
hardship,
and,
c.
in
time of peril
4.
The
stress TO NOT PAY ATTENTION TO externalities as it does not fulfill the
requirement of Birr.
WHAT ARE THE
IMPLICATIONS?
I have
strong convictions that these gaps have major impact on Muslim behavioral
patterns, focus and what we PAY ATTENTION TO and as such to what we consider
and see as more important - both at the individual and community level. Allow
me to give you a socio-economic example.
While 3 of
the 10 nations with the world’s highest GDPs per capita are Muslim-majority
countries (Qatar, Kuwait and Brunei), but three of the 10 countries with the
world’s lowest GDPs per capita also are Muslim-majority nations (Afghanistan,
Niger and Somalia). Some oil-rich countries with Muslim majorities,
particularly the Gulf states, have median GDPs per capita that are higher than
that of the United States. Statistics of international organizations about
poverty and human development places the Muslim majority nations amongst the
most backward and poorest countries in the world, yet, Muslims globally spends
billions of dollars each year for pilgrimage – an average of USD12 - 15 billion
dollars annually. Luxury and expensive hotels have sprung up in Mecca,
offering, among other extravagances, a view of the Grand Mosque.
While pilgrimage
is important, could we have spent the money for the betterment of the family, the
poor, the community and the world at large if we are more Birr?
WHAT NEXT?
I believe
that the application of Birr at the individual, family, community, national and
global level which have the possibility to cure many of the problems of
humanity. For example, in “expending wealth, no matter how much we may love
them” to the six categories of people mentioned, could be the core and
fundamental policy for economics and social development that can eradicate
poverty, human trafficking and modern-day slavery.
It is my
hope that our religious experts and leaders will consider coming together to
discuss ALBIRR and make Birr one of the central pillars in Islam. I am an
optimist. After all the Quran 3:139 says,
“So lose
not heart, nor fall into despair: For ye must gain mastery if ye are true in
Faith.”
Peace.
Anas Zubedy
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