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'AN YADIN (QUR'AN, IX/29)An attempt at interpretation

PAR

M. J. KISTERT H E crucial passage of Sura IX/29 has been variously interpreted

by commentators of the Qur'an, scholars of Hadit and lexico-graphers. In recent years F. Rosenthal, C. Cahen and M. M.Bravmann have dealt with this obscure passage 1. The followinglines survey some of the Muslim interpretations of the expression'an yadin and attempt to arrive at a satisfactory conclusion.

Abu 'Ubayda (d. 209AH) explains the expression 'an yadin asyielding on the part of the subdued by payment (scll. of some tax)under compUlsion2. AI-Kalbi (d. 146AH) issaid to have interpretedthe expression by yamsuna biha, they are to bring the gizya walk-ing 3. This interpretation is quoted as an anonymous opinion by. . ,Abu 'Ubayd 4. To Abu 'Ubayd (d. 224AH) himself is attributeda similar explanation of 'an yadin: the payer would not comeriding,nor would he send the gizya by amessenger 5. Abu 'Ubayd recordsother interpretations: 'an yadin denotes payment of the gizya incash, or that the payer should stand while the receiver of the gizyaremains seated 6. The latter interpretation is recorded by al-Na1).1).as(d. 338 AH) as an interpretation of a $a/:tribi,al-Mugira b. SU'baand accepted by 'Ikrima (i.e. the mawlri of 'Abd Allah b. al-'Ab-I. Fr. ROSENTHAL, Someminor problemsin theQur'an, in The Joshua StarrMemorial Volume, pp.68-72 (Jewish Social Studies, Publications no. 5,New York 1953); Cl. CAHEN, Coran IX, 29: I fatta yu' !u l -gizyata 'an yadinwa-hum ~agir una, in Arabica, IX , 76-9; M. BRAvMANN, A propos deQur'anIX, 29. I fatta yu'!u l -gi zyata ... , in Arabica, X, 94-5.2. ABU 'UBAYDA, Magaz al-Qur'an, I, 256 (ed. F. Sezgin; and see AL-GAi?i?Ai?,A{!kamal-Qur'an, III, 122 (Cairo, 1347AH): and see L. 'A., S.v. ydy(vol . XV, 424, ed. Beirut).3. L.'A., i bi d.4 K. al -Amwal , p. 54: qala ba'rJuhum (Cairo, 1353 AH).5. L. 'A., i bid.6. al -Amwal, ibid.

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[2] (AN YADIN (QUR'AN, IX/2g) 273bas) 1. In fact this interpretation, included in the famous con-versation of al-Mugira with Rustum, is recorded by al-Suyiiti(d. g!I AH) 2, but is given not as an explanation of (an yadin,but of the following phrase wa-hum $agiruna. Ibn al-tArab! (d.542 AH) rightly remarks that this explanation refers to wa-hum$agiruna 3; his gloss is quoted by al-Qurtubi (d. 671 AH) 4. AI-Suyfiti records interpretations of early scholars. Qatada (d. !I8 AH)rendered (an yadin by (an qahr in, under compulsion. Sufyan b.'Uyayna (d. Ig8AH) explains that i t denotes payment of thetribute in person, not through a messenger 5. Abu Sinan explains(an yadin by (an qudratin, ability (i.e. being able to payor havingthe ability to collect the tax-the definition is ambiguous) 6. AbuBakr al-Sigistani (d. 330 AH) records three interpretations: (anqahrin, by compulsion on the part of the receiver and humblenesson that of the payer, (an maqdi ratin minkum 'alayhim. wa-sul !anin,strength and power of the receivers of the tribute in relation to thepayers, (an in (amin, as recompense for a favour, i.e. the acceptanceof the gizya and leaving their life to them is a favour and kindness 7.Similar explanations are given by Ragib al-Isfahani 8. Abu Hayyan(d. 754 AH) records another explanation of Qatiida: the hands ofthe payers should be lower than the hands of the receivers of thetax 9. Two other explanations recorded by Abu Hayyan are theinterpretation of the recompense for favour and the interpretationof the power of the receivers and the humbleness of the payers 10.Three interpretations recorded by Abu Hayyan specially deserve

to be stressed: the first one renders (an yadin, (an gama(ati n.I. al-Nasi! J wa-l-mansu!J, p. 169 (ed. Cairo, 1357 AR).2. al-Durr al-manlur, III, 228 (Cairo, 13I4 AR: reprint of fset: Teheran

1377 AR).3 Altkam al-Qur'an, I, 378 (ed. Cairo 1331 AR).4 ai-Gamicli -altkam al-Qur'an, VIII, 1I5 (Cairo, 1358 AR); AL-GA~~A~,op. cit., ibid.; see AL-$iiLi', Adab al-kuttab, p. 215 (ed. BAHGAT AL-A!ARi',Cairo 1341 AR).5 Recorded by AL-NAl;Il;IAsanonymously, op. cit., ibid.; compo above n. 5.6. al -Durr al -manlur , ibid.7 Carib al-Qur'an, p. 158 (ed. MUgAFA 'lNAN, Cairo 1355 AR); see forgizya: ibid., p. 79.8. al-Mutradat, s.v. yad (Cairo 1324 AR).9. al -Bahr al -mubi } , V, 30 (ed. Cairo, 1328 AR).10. See AL-NAl;Il;IAs, op. ci t. i bid.; L . (A., s.v. ydy; Nq;AM AL-Di'N AL-Ni'sABURi', Tajsir gara'ib al-Qur'an, X, 66 (on margin of the Tajsir of AL-TABARi', ed. Bulaq, 1327 AR); and see AL-TABARsi ', Magma' al-Bayiin, X,44-5 (ed. Beirut).

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274 M. J. KISTERThis would imply that the gizya has to be paid for the wholecommunity; noonewould beexempted 1. Thesecondinterpretationis that of Ibn Qutayba (d. 276AH): (an yadin means mubtadi : angayra muki i fi ) in; the gizya is not a remuneration for a favour 2.In the third interpretation, (an yadin doesnot refer to the receiver,but to the payer of the gizya. The rendering is: ... until they paythe gizya out of (a situation of) ability and (financial) sufficiency(an ginan wa-qudratin); as gizya is not collected from the poor 3.Al-Zamahsari (d. 528 AH) explains the expression (an yadin 4

asreferring both to the payer and to the receiver of the tax: referringto the payer it denotes obedience, compliance and subInission;referring to the receiver it denotes a powerful, compell ing hand 5.Other interpretations quoted by al-Zamahsari are payment fromhand to hand and payment as recompense for the kindness thattheir lives (i.e. of the payers) are spared. Bringing the tribute wal-king (not riding) is mentioned by al-Zamahsari in his descriptionof the humiliation of the payers in connection with the expressionwa-hum $iigiruna.Ibn al-(Arabi (d. 542 AH) records IS interpretations of the

expression 'an-yadin: 1. the tribute to be given by the payerstanding, while the receiver is seated (Ikrima); z.-giving it inperson,;,.the tribute is brought walking; 3.-from hand to hand;4-out of strength; s.-openly (an ?uhur in); 6.-payment ismade without acknowledgment (by the receiver) being made(gayra ma!:tmudin); 7.-receiving (scil. the payer) a blow on hisneck; 8.-being in a posture of humiliation; 9.-being in asituationof financial sufficiency (thepayer); 1O.-on the basis of a contract;I1.-paying in cash; Iz.-adInitting that the hands of the Muslimsare above their hands (i.e. adInitting the superiority of the Mus-lims) ; I3-by compulsion; I4.-in recompenseof afavour received;IS-payment not being a recompense for a favour or kindnessreceived 6.The various definitions recorded by Ibn al-(Arabi are controver-I. La yu 'fa 'an !f,i farj ,l i n li -fa4Ii hi.2. ABl) I;IAYYANquotes IBN QUTAYBA: 'an yadin is identical with 'an

;ahr i yadin; the interpretation recorded by ABU I;IAYYAN is given in IBNMUTARRIF'S al-Qurtay, I, 193 (Cairo, 1355 AR).3. Fa-Ia tu) !Ja! f,umin al-faqir i .4 al-Kassaf, II, 147 (inf.) - 148 (ed. Cairo 1354 AR).5 Quoted by ABU I;IAYYAN; and see the explanation in IBN AL-A!iR's

Nihaya, s.v. ydy. 6. Alikam al-Qur 'an, I, 378 (Cairo, 1331 AR).

[ 3J

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l4]

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M. J. KISTER [5]interpretation of (an yadin by (an 'ahdin. (no. 10 in the list of Ibnal-(Arabi). According to this interpretation the phrase would berendered:

. ( ti ll they pay the tribute on the basis of a pact (con-cluded by them with the Muslims) they being inferior(in status) .

Accordingto this interpretation the tribute is in fact paid by theahl al -dimma in respect of their blood not being shed and theirbeing allowed to reside in the abode of Islam; this is defined by apact 1. Sagar is interpreted as compliancewith the law of Islam 2.This interpretation fairly reflects the spirit of the early period ofIslam in which the conquering Muslimsconcluded pacts with theconquered. It does, indeed, seem to be an early interpretation.The problem whether this is in fact the intention of the phraseof the Qur)an is, however, not solved.

IIIThe expression (an zahr i yadi n is interpreted by al-Zamahsari

in ( al-Fa'iq i3: it is explained as (an ?ahr i i n 'ami mubiadi 'an. mingayr i mukaja)atin (ala $ani 'in. The phrase: A(ta) l-gazila (anzahr i yadin would be rendered thus: he gave plenty, giving itgratuijously i.e. without any favour being granted to him. Asiisal-baldga of al-Zamahsari has the same explanation 4: (an ?ahr iyadin, min gayr i mukaja)at in. Twoother expressionsarerecorded byal-Zamahsari in Asas and by Ibn Manzfir in L .

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[ 6J cANYADIN I > (gUR'AN, IX/29) 2 7 7In this passage al-Sarif al-Radiyy explains the expression aC!aytufulanan kaq,a Can?ahr i yadin as giving somebody (a gift) out of aposition of strength, power of resistance, as opposed to humblenessand fear (an imtinacin wa-quwwatin, lam u'#hi Can lJ/i fatin wa-(/,illatin). This meaning, says al-Sarif al-Radiyy, is contrary to themeaning inherent in the words of Allah lJatta yu (!u l-gizyata wa-humsagiruna . It seems, continues al-Radiyy, that the omission of theword ?ahr in the phrase of the Qur'an changed the meaning 1 > . AI-Sarif al-Radiyy concludes that Canyadin in the discussed sentenceof the Qur'an denotes humbleness, submission, fear; the contraryof it is Can?ahri yadin denoting strength, free choiceand man's ownwillI. In his Tal !Ji$ al-bayi in, al-Sarif al-Radiyy explains theexpression Can yadin as a metaphor denoting paying the tributehumbly and submissively (an lJusu( in wa- tf,ara(at in wa-! : ..ul l in wa-stikanatin) 2.He compares this meaning with the idea inherent in the ex-

pression a(! a ful anun bi -yadi hi (other explanations - alreadymentioned-are also quoted).It is not all the more striking to find al-Zamahsari interpreting

Canyadin in hisAslis al-Balaga 3, as paying the gizya in "apositionof submission and obedience or payment in cash without post-ponment.In both interpretations (of al Radiyy and of al-Zamahsarl) a

line is thus drawn between Can yadin and (an ?ahr i yadin. (Anyadin, contrary to (an ?ahr i yadi n, is explained as submission,obedience, humbleness, etc.But the true meaning of (an yadin can begauged from the follow-

ing verse of Durayd b. al-Simma :A-(#i la inna l-ruz'a fi mi tl i lJal idinwa-la rue'a fima ahlaka l-mar 'u (an yadi '. 0 reprover, misfortune is in (the death of a man) like tiilid,misfortune is not in what aman squanders (by lavish spending)out of plenty.

Yad in this verse explicitly denotes wealth, or sufficient resourcesfor spending (onthepoor and needy), or generous distribution (ofgifts).That (an yadin is identical with an ?ahr i yadin is explicitly

stated by Ibn Qutayba 0. Al-Mawardi records as one of his two1. op. cit., p. 67 info- 68 sup. 2. P. 59 (ed. Bagdad, 1953).3 s.v. ydy. 4. alA~ma

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M. J. KISTERinterpretations of the discussed expression: (an ginan wa-qudratin,paying the gizya in a situation of (having) sufficient means andresources and abili ty to pay 1.It is essential to point out that Abu