Section III: Verses (25-37)
The debate on
monotheism and polytheism reaches its climax in this section.
The reason that the Quraysh and their allies had taken to
severe animosity was that they fully understood that the
conflict between monotheism and polytheism was not merely
ideological. It would have an impact on their political and
religious leadership they had because of being the custodians
of the House of God. They had forcibly continued in this
capacity because they claimed that it was they who were the
real inheritors of Abraham’s legacy. The tribe of the Banu
Hashim also had the honour to be in possession of the keys of
the House of God. In those times, Abu Lahab was their leader.
He had forcibly taken possession of the public treasury of
Makkah and had full freedom to use it at will. It may be kept
in mind that the Quraysh did not merely hold the reins of
leadership in Makkah; since they were the custodians of the
House of God, the whole of Arabia accepted their religious
leadership. In these circumstances, how could they have easily
put up with a new force that could deprive them of all these
benefits within no time? Thus they forcibly kept away the
Muslims from visiting the House of God and let loose a wave of
terror and oppression on them forcing them to leave Makkah. It
is in these circumstances that these verses were revealed.
Explained in them is the purpose for which Abraham (sws) built
this House, the content of his message and teachings of God
regarding its sacred places. It is as if a mirror has been
placed before the Quraysh in which they can see themselves and
decide whether they are worthy of Abraham’s heritage or have
proven utterly unworthy of it. During this discussion, Muslims
have also been encouraged and informed of the responsibilities
of the rituals and sacred signs and places of this Houses
which will soon be imposed on them.
Readers may now
proceed to study the verses in the light of this background.
Text
and Translation
إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَن
سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ
لِلنَّاسِ سَوَاء الْعَاكِفُ فِيهِ وَالْبَادِ وَمَن يُرِدْ
فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ (25)
وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا
تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ
وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ (26) وَأَذِّن فِي
النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ
يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ (27) لِيَشْهَدُوا مَنَافِعَ
لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ
عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ فَكُلُوا
مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ (28) ثُمَّ
لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا
بِالْبَيْتِ الْعَتِيقِ (29) ذَلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ
اللَّهِ فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ وَأُحِلَّتْ لَكُمُ
الْأَنْعَامُ إِلَّا مَا يُتْلَى عَلَيْكُمْ فَاجْتَنِبُوا
الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ (30)
حُنَفَاء لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ وَمَن يُشْرِكْ
بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاء فَتَخْطَفُهُ
الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ (31)
ذَلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن
تَقْوَى الْقُلُوبِ (32) لَكُمْ فِيهَا مَنَافِعُ إِلَى أَجَلٍ
مُّسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ (33)
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِيَذْكُرُوا اسْمَ
اللَّهِ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ
فَإِلَهُكُمْ إِلَهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا وَبَشِّرِ
الْمُخْبِتِينَ (34) الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ
قُلُوبُهُمْ وَالصَّابِرِينَ عَلَى مَا أَصَابَهُمْ
وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
(35) وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّهِ
لَكُمْ فِيهَا خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا
صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا
وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ كَذَلِكَ سَخَّرْنَاهَا
لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ (36) لَن يَنَالَ اللَّهَ
لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى
مِنكُمْ كَذَلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَى
مَا هَدَاكُمْ وَبَشِّرِ الْمُحْسِنِينَ (37)
Indeed those who disbelieved and they stop
people from the path of God and from the Sacred Mosque which
We have made equally for all people whether they live there or
outside it, [they have committed a grave oppression]. And
those who intend something irreligious, some polytheistic
practice in it, We shall make him taste a painful torment.
(25)
And remember when We
had made the place of this House an abode for Abraham with the
directive: “Do not associate anyone with Me and keep my House
pure for those who circumambulate, stand, kneel and prostrate
and proclaim hajj among the people; they will come to you on
foot and also on very frail she-camels from far off deep
mountain passes so that people also reach their places of
benefit and in certain specific days pronounce the name of God
on the beasts God has blessed them with.” Thus eat from them
yourselves and also feed the needy inflicted with hunger. Then
people should clean themselves of their dirt, fulfil their
vows and circumambulate the ancient House. (26-29)
Diligently follow these things and he who
honours the sanctities ordained by God, then this is better
for him in the eyes of his Lord. And the cattle have been
allowed to you except those which have been recited out to
you. So, abstain from the filth of the idols and from
falsehoods and while being fully devoted to God do not
associate partners with Him. And he who associates partners
with God, his example is as if he falls from the sky and birds
snatch him away or take him away and throw him at a far off
place. Diligently follow these things and he who reveres the
symbols appointed by God, he should remember that this relates
to the piety of the hearts. And there are various benefits in
them for you until an appointed time. Then they have to be
taken towards that ancient House of God for sacrifice. (30-33)
And for each
community, We have regarded animal sacrifice a religious
ritual so that the cattle God has given them, they pronounce
God’s name on them. Thus, your God is One; so, surrender
yourselves to Him alone and give glad tidings to those whose
hearts are bent down before Him. They are those whose hearts
tremble when the name of God is mentioned before them. They
are steadfast on any calamity they are afflicted with and are
diligent in the prayer and who spend from whatever We have
blessed them with. (34-35)
And We have included
sacrificial camels also in the symbols of God for you. There
is a lot of good for you in them. So pronounce God’s name on
them as well while you make them stand in rows. Thus when they
fall on their sides, eat from them your selves and feed those
also who are needy but show content and those also who ask. In
this manner, We have put these animals into your service so
that you may be grateful. And neither does their flesh reach
God nor their blood; in fact, only your piety reaches Him. In
this way, God has put them to your service so that the
guidance God has blessed you with, you exalt God on it. And
give glad tidings to those who are thorough. (36-37)
Explanation
إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَن
سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ
لِلنَّاسِ سَوَاء الْعَاكِفُ فِيهِ وَالْبَادِ وَمَن يُرِدْ
فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ (25)
Grammatically this
verse can be interpreted in two ways. One is to regard the
first part of the verse إِنَّ
الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ
وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاء
الْعَاكِفُ فِيهِ وَالْبَادِ to be
introductory and the actual inchoative (mubtada’) to begin
from وَمَن يُرِدْ فِيهِ.
The second is to regard an enunciative to the effect فَقَد
ظَلَمُوا ظٌلماً كَبِيْرًا(then they
committed a great injustice) suppressed. Both these
interpretations are in line with linguistic interpretations.
My mentor Hamid al-Din Farahi prefers the first of these and I
am more inclined to the second, and my translation is in
accordance with it. However, in both cases, the implication of
the verse will not be much different.
The words refer
إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَن
سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ to
the Quraysh who had rejected the message of the Prophet (sws)
and were also trying to forcibly stop Muslims from the
religion of God. As indicated earlier, they had also deprived
the Muslims of visiting the House of God in those times.
The words “which We
have made equally for all people whether they live there or
outside it” indicate the equality of rights of all those who
visit the House of God, whether they reside within the limits
of the Haram or outside it. This is a hit on the monopoly of
the Quraysh and especially on the leaders of the Banu Hashim:
such was their despotic control of the House of God that they
could deprive anyone of its entry and permit anyone to visit
it. The Qur’an has called it absolutely unlawful and illicit
because no tribe has been given this authority. No one has the
right to restrict the entry of any person who wants to visit
it to worship God and offer its rituals, whether he belongs to
the Banu Hashim and the Quraysh or not, whether he belongs to
Makkah or not and whether he is an Arab or not. The only
obligation of its residents is to keep it cleansed from the
filth as Abraham (sws) and Ishmael (sws) had been directed,
the details of which are coming up. On the contrary, the
Quraysh were guilty of stuffing the House of God with all the
filth they had been asked to cleanse it from. In spite of
this, they claimed to be its custodians and stopped those
servants of God from entering it who actually wanted to
restore its Abrahamic glory and grandeur.
The words
العَاکِفُ and البَادِ
actually refer to those who reside within the limits of Haram
and those outside it, as referred to earlier. However, by
using the word العَاکِفُ
the real status of these residents is highlighted: their
status is not of its rulers and monopoly-holders; they are in
the capacity of those who do i‘tikaf in it and serve all those
who visit it. They are required to make it a centre of worship
and pilgrimage for the rest of the world, as Ishmael (sws) had
done. Moreover, they are to invite all the people to visit it
and benefit from its blessings.
It is clearly evident
from these words that as far as the Sacred Mosque is concerned
no family or tribe can have its monopoly and control. Every
single Muslim whether he belongs to the East or the West, is
an Arab or a non-Arab has equal rights in it. As far as the
people of Makkah or their government is concerned, they are
not its rulers; their responsibility is to offer their
services to maintain and protect it. It is their obligation to
keep it cleansed from every semblance of polytheism and
religious innovation and provide as many facilities as they
can to those who visit it for worship. They do not have any
authority whatsoever to deprive a Muslim residing in any part
of the world to visit it except if it is proven that he is
using the House of God against the objectives for which it has
been built by Abraham (sws).
Just as all Muslims
have equal rights regarding visiting the House of God, they
also have equal responsibility of protecting it. If it is
proven that those who are its custodians and protectors are
guilty of impregnating it with the filth with which they were
directed to cleanse it from, it is the responsibility of all
the Muslims of the world to stop them from this excess. The
custodians cannot say that this is an internal matter and that
no one has the right to interfere in it.
Similarly, if an enemy
attacks it, the responsibility of defending and protecting it
is the right of every Muslim of the world.
In this matter, it would not be permissible
to give any national or international treaty or some
expediency any regard. If the government of some country stops
people from partipating in this jihad even if the government
is of some who are Muslims by name, it will be obligatory upon
the believers to wage jihad against it. This is because the
responsibility of protecting the House of God does not merely
rest with the people of Makkah or their government. Every
person who claims to be a Muslim is responsible for it. This
cannot in any way be regarded as an external dispute. Every
Muslim equally shares the rights and obligations of the House
of God. It is the heart of the Muslim ummah. Its existence
guarantees the existence of the ummah and any disorder in it
will create disorder in the whole ummah.
Stated above are the
obvious consequences of the words of the Qur’an. Our jurists
have also inferred from them that within the precincts of the
Haram none can own a house or receive rent from someone. I
regard this inference to be unfounded. The
جَعَلْنَاهُ لِلنَّاسِ سَوَاء الْعَاكِفُ
فِيهِ وَالْبَادِ words occur as
attributes of the House of God and do not qualify the whole of
Makkah or the limits of Haram. For this reason, I would give
preference to view of the Shafites who are not in favour of
this restriction.
The preposition ب
after مَنْ يُّرِدْ
in وَمَن يُرِدْ
فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ
shows that this verb encompasses the meaning of
هَمَّ
(intention). The word اِلْحَاد
means deviation and being
irreligious. The word بِظُلْمٍ
is a permutative (badal) from بِإِلْحَادٍ
and it is commonly used for polytheism in the Qur’an.
The meaning of the
verse is that such is this House that if a person intends to
do something irreligious and that too as grave as polytheism
in it, God will make him taste a painful torment. It may be
kept in mind that there is a subtle difference between
یُّرِدۡ and
هَمَّ. The
former refers to the intention that has a whole thought
process behind it while the latter to an intention that may be
impulsive, as is evident from verse 74 of Surah Tawbah (وَهَمُّوۡا
بِمَا لَمۡ يَنَالُوۡا) and verse 24
of Surah Yusuf (وَلَـقَدۡ هَمَّتۡ
بِهٖ وَهَمَّ بِهَا).
The implication is
that the etiquette of this House of God is very strict. Even
impulsive and transient intentions are held accountable.
By adding the word
بِظُلۡمٍ
to ِ بِاِلۡحَادٍۭ,
it has been explained that when even a slight deviation will
punished, how can polytheism which is the greatest oppression
– which the Quraysh were guilty of – be permissible.
-
وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ
الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ
لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ (26)
From here begins a
mention of Abraham’s history and that of the House of God so
that it becomes fully evident to the Quraysh that they had
totally ruined all the objectives for which Abraham (sws) and
Ishmael (sws) had built it. Thus they now deserve to be
displaced from it, and the House of God be entrusted to those
are worthy of it.
The verbal noun
تبويه means “to
make someone inhabit or reside or populate a place.” The
preposition ل
after it shows that this place was not just
reserved as an abode for Abraham (sws). It was also meant to
be the place of residence of Ishmael (sws) and the rest of his
progeny. Arabs were broadly aware of this history and used to
feel proud that they were the progeny of Abraham (sws) and the
inheritors of his religion. However, even before the arrival
of Prophet Muhammad (sws), the Jews had conspired to
obliterate from the Torah or alter its verses which bore
testimony to the relationship of Abraham (sws) with the House
of God. The purpose was to disprove the advent of the last
Prophet from the Ishmaelites. They fabricated historical facts
that showed that after migration Abraham (sws) chose Syria as
his place of residence and not Makkah and that the son offered
for sacrifice was Isaac (sws) and not Ishmael (sws). After
that they tried to alter facts about Marwah, Makkah and the
House God and of all those things related to these. However,
how could they succeed in hiding the actual history that was
more radiant than the sun? Even now, there exist such
testimonies in the Torah that are sufficient to expose this
conspiracy. My mentor Hamid al-Din Farahi has done precisely
this in his book Al-Ra’i al-sahih fi man huwa al-dhabih (The
Actual Son offered for Sacrifice), and this exegesis too has
been doing so at relevant instances. Readers may look what I
have written while explaining verses 141-142 of Surah al-Baqarah.
What is stated in
أَن لَّا تُشْرِكْ بِي شَيْئًا
وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ
السُّجُودِ is almost the same as
what is mentioned in the following verse:
وَعَهِدْنَا إِلَى إِبْرَاهِيمَ
وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ
وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ (2: 125)
And We bound Abraham
and Ishmael: “Cleanse My House for those who do tawaf, observe
i‘tikaf and to kneel and prostrate [in it].” (2:125)
It has been pointed out earlier that the
section of verses under discussion are meant to explain to the
Quraysh the objective for which God had deputed Abraham (sws)
to build the House as well as other directives related to it
and what they have ended up doing. In spite of this, they have
tyrannical control of the House and stop those who want to
once again revive this real objective.
وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ
رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ
عَمِيقٍ (27)
The word
رِجَالٌ is the
plural of راجل and refers to pedestrians.
ضَامِرٌ means a
camel or a horse that has become frail because of journeying
for a long distance. It is used equally for both the male and
the female gender. The word کل
is meant to emphasize it. For example, it is said
هو العالم كل العالم
(he is a brilliant scholar). The word
فَجٌّ refers
to the path between mountains, and
the attribute عَمِيْقٌ
qualifies it. Mountain passes which are
narrow become deep if they are continually treaded upon.
In other words, while the first directive
regarding the House of God that was given to Abraham (sws) was
mentioned earlier, this verse mentions the second directive:
he is to proclaim among people that they should come for the
pilgrimage of this House from near and distant places to earn
its blessings. Here too the purpose is to point to the Quraysh
that they too should have invited all mankind to come to visit
the House; however, instead of doing this, they have done the
exact opposite and have assumed dictatorial control of the
House; when the real heirs of Abraham’s religion want to visit
it, they fiercely resist it.
The words …
يَأْتُوكَ رِجَالًا
are actually the answer to the command clause (jawab amr). For
this reason, they form glad tidings for Abraham (sws): as soon
as he proclaims this invitation among people, they will come
on foot and on the backs of camels for pilgrimage of the
House. Because of continuous travel, these animals will become
weak and the paths and passes of Makkah will deepen because of
continuous influx of people.
The abundance of pilgrims and their immense
passion and zeal that is evident from these metaphors is borne
out by history as well. Even after the passage of thousands of
years, the roads of Makkah and Madinah and the fields of Mina
and ‘Arafat bear witness how the glad tidings given to Abraham
(sws) materialized and how people continued to grow during
these times. Earlier, only camels used to painstakingly help
their riders for this purpose. Now with new advancements,
buses, lorries, cars, aeroplanes and ships too have become
part of this sacred fleet. The context of these verses shows
that it is the will and liking of God that His servants have
an ever-increasing passion for visiting His House. However,
restrictions like visas, quotas and balloting which various
Muslim governments have imposed to earn foreign exchange are
absolutely uncalled for and in my opinion amount to stopping
people from going to the House of God (صد
عن المسجد الحرام). Even a non-Muslim
government does not have the right to impose such
restrictions. In fact, it will become evident from succeeding
verses that this would amount to persecution. Muslims can wage
jihad to curb this if they have the means.
لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا
اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَى مَا رَزَقَهُم
مِّن بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا
الْبَائِسَ الْفَقِيرَ (28)
It has been explained in detail in Surah
al-Baqarah that the months of hajj were also very profitable
for the Arabs with regard to trade and business. It was during
this time that all the merchandise needed by them reached
their markets from other parts of the world. On the other
hand, local goods too got a chance to reach outside markets.
If the hajj is offered and during this time such economically
beneficial activities take place, then this is not against the
temperament of the upright religion preached by Abraham (sws).
In fact, this is a testimony to the fact that this religion
which is so close to human nature is devoid of any speck of
monasticism. So much so, even in the ritual of hajj – which is
the closest to forsaking the pleasures of life – it maintains
a balance between the spiritual and mundane affairs. Thus, the
real thing is to maintain balance lest this ritual only become
a means of business or political activities.
The section
وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ
مَّعْلُومَاتٍ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ
has been explained under verse 1 of Surah al-Ma’idah.
The expression
أَيَّامٍ مَّعْلُومَاتٍ
refers to the specific days prescribed for animal sacrifice
during hajj. It has been explained at other instances of this
exegesis that in the various activities of this world the time
and season chosen for them carry significance and if these are
not given due regard the required results cannot be achieved.
Similarly in worship rituals too, the place, time and part of
the year hold importance. If they are not fully kept in
consideration, they are deprived of their real benefit. The
days of animal sacrifice have been fixed by God and His
messenger, and they commemorate the sacrifice offered by
Abraham (sws). Both these authorities have given certain
expediencies too in these for the benefit of the people. To
take advantage of these is not against piety. However, giving
due regard to these days is essential in religion and this is
entirely in harmony with the nature of this universe.
In this verse and in the next ones too,
dhibh and nahr are referred to as “pronouncing the name of
God.” This expression carries great significance: in the times
of jahiliyyah, the idolaters would dedicate all their
sacrifices to their idols. In order to circumvent this wrong
practice, God regarded His own name to be compulsorily
pronounced while slaughtering beasts. Without this
pronouncement, taking the life of animal was regarded to be
prohibited. The words عَلَى مَا
رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ
state the reason for necessarily slaughtering animals in the
name of God: it is God Who has blessed human beings with
animals; hence pronouncing someone other’s name while
slaughtering them is ingratitude and is also tantamount to
humiliating the animals. This style exhorts people to express
gratitude to God. In other words, it is their duty to dedicate
the animals to God as an expression of their gratitude because
it is He Who has blessed them with this favour.
The words
فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ
الْفَقِيرَ point to the fact that
the animal sacrifice people are being ordered to carry out is
not because God receives any benefit from them. Neither their
blood nor their meat reaches God. What people dedicate to God
is in fact returned to them: they themselves can eat from them
and also those who are needy. The example of animal sacrifice
is just as if a person places his crown at the feet of the
real king and the king after revering it through his feet
places it back on the head of that person. Here it may be kept
in mind that polytheistic nations believed that their idols
eat and benefit from the food of the animals sacrificed for
them. Even the Jews had this belief that there were certain
sacrifices whose aroma pleased God very much. The Qur’an has
refuted these beliefs in this verse and in the succeeding
ones.
ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا
نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ (29)5
The word means
“filth.” The expression قضی تفثه
would mean “he cleansed himself from
his dirt.” This is a reference to the observance of the last
rites of the hajj. Because of ihram restrictions and
observance of hajj rituals, dirt and filth accumulates in the
body and it is liking of the Almighty too that during these
days people remain in this state of un-cleanliness. However,
right after hajj, a pilgrim is required to prune his hair,
have a bath and wear fresh clothes and if he has made a vow to
sacrifice an animal, he should proceed to do it. After that he
should do the tawaf and with it finish all the rituals.
The House of God is
called عَتِيْقٌ
in this verse. The word means “real and ancient.” I have
already explained under verse 125 of Surah al-Baqarah the
reason for using this adjective: it is this house built by
Abraham (sws) that is the real and ancient House of God and
not the Bayt al-Maqdis as claimed by the Jews. In the first
place, it was built much later by Solomon (sws) and in the
second, it was built in a way that its place of sacrifice
actually faced the House of God built by Abraham (sws) because
it was the real direction towards his progeny was required to
turn to for the relevant worship rituals. Though the Jews have
tried to hide all these facts, testimony which points to them
is still found in the Torah, and I have explained it in the
exegesis of Surah al-Baqarah.
ذَلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ
فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ وَأُحِلَّتْ لَكُمُ
الْأَنْعَامُ إِلَّا مَا يُتْلَى عَلَيْكُمْ فَاجْتَنِبُوا
الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ (30)
When the word
ذَلِكَ occurs in
this way, it actually is a substitute of a whole sentence.
Here it means: “These are the things which Abraham (sws) was
informed of regarding the hajj and its rituals and people must
attentively hear them out.” This in fact is word of warning.
The directives given to Abraham (sws) end
on this sentence. From the next one, directives are given to
those who claimed to be the heirs of Abraham’s legacy but were
totally unaware of its responsibilities.
The expression
حُرُمَاتِ اللَّهِ
means all those things which God has asked
people to revere and respect. Examples include, the Haram, the
Mosque of God, the sacred months, sacrificial animals and
their yokes etc. The tradition of revering all these has been
handed down from Abraham (sws). The particular reason, pointed
out here, to show reverence to these sacred entities is that
the Idolaters had altered all the sacred traditions of Abraham
(sws) to suit their worldly interests. Consider, for example,
the sacred months. They had invented a regulation called Nasi
which aligned the lunar calendar with the solar one. This was
beneficial for their trade activities. The verse actually
directs the attention of its addressees to an important fact:
it may well be that giving due regard to sacred entities may
result in some loss in worldly benefits.
The words
فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ
refer to the fact that people who respect these sacred
entities in all circumstances in order to reap the blessings
of the hereafter should remember that this attitude will be a
source of great good for them.
The words
وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا
يُتْلَى عَلَيْكُمْ with reference to
the words عَلَى مَا رَزَقَهُم مِّن
بَهِيمَةِ الْأَنْعَامِ of verse 28
allude to the fact that totally baseless are the verdicts
which the Idolaters have pronounced certain regarding various
animals: they regard some animals to be permissible and some
to be prohibited, some to be permissible for men and some for
women, some are allowed as a means of transport and some are
not. All this does not have any foundation in the religion of
Abraham (sws). In this religion, only those beasts are
prohibited which are being recited out in the Qur’an.
Consider next the
words فَاجْتَنِبُوا الرِّجْسَ مِنَ
الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ.
This is a reference to the details that have been mentioned in
Surah al-An‘am (126-154). Since all the prohibition and
allowance is based on polytheistic beliefs, it has been stated
that they must cleanse themselves of the filth that has
incriminated their beliefs because of worshipping idols and
must also abstain from ascribing falsehood to God. In other
words, it is they themselves who prohibit or allow something
and in order to give their actions religious sanctity and
ascribe it to God. This is a grave lie and an imputation of
falsehood to God (إِفْتَرَآء عَلَي
اللّهِ), as mentioned in verse 140
of Surah al-An‘am. They must abstain from this.
حُنَفَاء لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ
وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاء
فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ
سَحِيقٍ (31)
[7]
The second clause of the verse mentions a
parable of polytheism: a person who perpetrates it, severs his
connection from his real place. When this happens, it may well
be that some devil may get hold of him. He becomes like a ship
without anchor that may hit any rocky surface or like a wasp
that can be blown away by the wind wherever it wants to. A
person plunges from the height he has climbed because of his
belief in monotheism if he deprives himself of this belief.
It is evident from this that a person who
adheres to polytheism does not harm God; he actually harms his
own self. He deprives himself of the security and protection
which God has blessed him through the belief of monotheism.
Then he becomes susceptible to the deceptions and conspiracies
of Satan.
ذَلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ
فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ (32)
This
ذَلِكَ is of the
same sort as the one in verse 32. In other words, they are
told that they should be fully mindful of the things that have
been stated above and further fully keep in mind that the
symbols appointed by God do not merely require outward
respect: piety of hearts is also needed. These symbols or
sha‘a’ir are appointed to portray some grand reality. Their
real purpose is to remind people of that reality. If this
reality is not understood, mere outward adherence to them will
not fulfil one’s obligation of reverence towards them. Only
when a person is mindful of this reality, what is actually
required of him stands carried out. In verse 37 ahead, the
reality behind the grand symbol of animal sacrifice is stated
thus: لَنۡ یَّنَالَ اللّٰہَ
لُحُوۡمُہَا وَ لَا دِمَآؤُہَا وَ لٰکِنۡ یَّنَالُہُ التَّقۡوٰی
مِنۡکُمۡ (neither will the meat of
these sacrifices reach God nor their blood; only your piety
would reach them).
About animal
sacrifice, it is known that it commemorates the sacrifice of
his dear son Ishmael (sws) offered by Abraham (sws). By doing
so he showed that a Muslim should always be prepared to
sacrifice the dearest of his possessions to submit to the will
of God. If this essence of animal sacrifice is not kept in
mind, then by slaughtering the animal, he may have apparently
carried out the ritual of animal sacrifice, but he remained
unaware of its essence. Needless to say, it is the essence of
this ritual that connects us with God and not the meat or the
blood of the animal.
لَكُمْ فِيهَا مَنَافِعُ إِلَى أَجَلٍ
مُّسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ (33)
The preposition
إِلَى after word
محل shows
that there is a word suppressed after it which means that
these animals should be then taken near the ancient house for
sacrifice.
When the Idolaters
dedicated an animal for sacrifice, they would regard using it
in any way to be prohibited. The Qur’an has explained that
this is not essential for revering these symbols: these
animals can be reared and made use of until the time of
sacrifice arrives. This use will not in any way lessen their
reverence; however, when the time comes, it is essential that
they be taken to the ancient house of God and sacrificed in
His name only. If they are sacrificed at the altars of some
others and in their names, it will violate their sanctity. The
word ثُمَّ
here refers to sequence of events and for this reason I regard
this use to be permissible until the sacrificial animals reach
the place of sacrifice.
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا
لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ
الْأَنْعَامِ فَإِلَهُكُمْ إِلَهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا
وَبَشِّرِ الْمُخْبِتِينَ (34)
Amongst the various
meanings of the word مَنْسَک
(as discussed under verse 200 of Surah al-Baqarah), here it
means “animal sacrifice.” The implication is that in the
religions given by God, animal sacrifice is the most ancient
worship ritual. It may be kept in mind that the sacrifice
offered by Adam’s sons Abel and Cain is mentioned both in the
Bible and in the Qur’an.
The words
لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا
رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ
refer to the nature of this animal sacrifice stipulated by the
Almighty: to express gratitude to Him by dedicating to Him the
animals given by Him. In other words, this was the essence of
animal sacrifice in all the religions. If someone other was
dedicated its share, then this amounts to deviation from the
true path connived by religious innovators.
The words
فَإِلَهُكُمْ إِلَهٌ وَاحِدٌ فَلَهُ
أَسْلِمُوا point to the real essence
of animal sacrifice: fully devoting one’s self to the one and
only God without associating partners with Him.
Consider next the
expression: وَبَشِّرِ الْمُخْبِتِينَ.
The word خبت
means “a low-lying land.” The word
اخبات originates
from it and means an expression of humility and meekness. It
refers precisely to what is alluded to by the word
أَسْلِمُوْا. The
real spirit of Islam is humility. In other words, not only
should a person outwardly submit to God, he should also
inwardly show this compliance. Those who have this trait are
in fact true believers and the glad tidings of God being happy
with them and of Paradise are actually meant for them.
الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ
قُلُوبُهُمْ وَالصَّابِرِينَ عَلَى مَا أَصَابَهُمْ
وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
(35)
This verse refers to
some qualities of the مُخْبِتِينَ
just mentioned. The first of these “whose hearts tremble when
the name of God is mentioned before them” is in contrast to
the traits of the arrogant mentioned in verse 72 ahead. The
second “they are steadfast on any calamity they are afflicted
with” is in contrast to what is stated about those in verse 11
who laid claim to faith but were not prepared to face
adversity that may come as a result.
The expression
وَالْمُقِيمِي الصَّلَاةِ
is an annexure (mudaf ilayh). The link between perseverance
and prayer has been discussed at some instances earlier in
this exegesis. The expression does not merely mean that they
pray; it means that they are very persistent in doing so.
The words “who spend from whatever We have
blessed them with” not only urge the believers to spend for
the cause of God but also point to the link between the prayer
and this spending. It is essential to understand these
linkages between individual components to understand the
wisdom in religious directives.
وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن
شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ فَاذْكُرُوا اسْمَ
اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا
فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ
كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ (36)
The word
بُدْنَ is the
plural of بُدْنَة
and means a camel. However, here it specially refers to
sacrificial camels and specifically the ones marked for
sacrifice by making them wear collars. The words “symbols of
God” which are mentioned as attributes of these camels point
to this interpretation. Obviously every camel does not have
this status and only those dedicated for sacrifice can be
called so.
In verse 28
earlier, all four-legged beasts that are sanctioned for
sacrifice are mentioned. After this camels were not needed to
be mentioned; however, a specific reason occasioned their
mention: camels were the most cherished animals for the Arabs.
However, the Jews due to a dubious tradition that I have
already indicated under the exegesis of verse 93 of Surah Al-i
‘Imran had regarded it to be prohibited. In fact, they worked
a vicious propaganda against Islam for regarding camel
sacrifice to be permissible. They alleged that the new
religion could not be the one prescribed by Abraham (sws)
because it has regarded an animal prohibited for sacrifice by
all prophets of God. The Qur’an has refuted this claim of the
Jews in verse 93 of Surah Al-i ‘Imran and has asked the Jews
that if they have any proof of the fact that Abraham (sws) had
proscribed the camel, they should present it.
The reason
for the camel being regarded to be sha‘a’irullah (symbol of
God) is stated as “there is a lot of good
for you in them.” In other words, they were very beneficial
and favourable for the Arabs. I have explained under verse 92
of Surah Al-i ‘Imran that God likes the sacrifice of
the most endeared animal. The camel was understandably the
most cherished animal to the Arabs. It was
their ship of the desert, companion of their stays and
journeys and the sole means of their trade activities. They
would try to gain the most benefit from its milk, meat and
hide. The Qur’an has repeatedly directed the attention of the
Arabs towards this great favour with reference to these
blessings and benefits it has. Obviously if the Arabs
sacrifice something for the pleasure of their Lord which is so
advantageous for their worldly benefits, it can also be a
great source of attaining the nearness of God.
The words “So
pronounce God’s name on them as well while you make them stand
in rows; thus when they fall on their sides, eat from them
yourselves and feed those also who are needy but show content
and those also who ask” point to the way of sacrificing the
camels. Making them stand in rows is like making them stand to
pray before God and when the fall after the slaughter, it is
as if they have prostrated before Him. Some historical
narratives show that the Idolaters would regard it prohibited
to benefit from animal sacrifice. This religious innovation
has been set right here by the Qur’an.
Those worthy of this meat are classified as
“needy but show content and those also who ask.” Verse 28 has
referred to the real needy who are worthy of it but these
words describe their two types. The type mentioned first shows
the needy who are content and do not ask for their needs must
be taken care of first. It is the duty of others to reach them
because they cannot be expected to reach out to others. I have
explained this under verse 273 of
Surah al-Baqarah and also indicated that the attitude of the
poor and needy liked by God is that of self-respect;
nonetheless, in case of any compulsion, they can ask for help.
The words “in this
manner, We have put these animals into your service so that
you may be grateful” imply that it is merely a great favour of
God that He has made a huge animal as the camel subservient to
their wishes: they can benefit from it while travelling and
also while residing, and whenever they want they can slaughter
it. Had it not been God’s will, they could not have made even
the smallest of animals subservient to themselves. A natural
obligation towards this favour of God is showing gratitude to
Him, fulfilling His rights and not associating anyone in
these.
لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا
دِمَاؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى مِنكُمْ كَذَلِكَ
سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ
وَبَشِّرِ الْمُحْسِنِينَ (37)
The reality that was
referred to in verse 31 earlier is reminded of in this verse
from another aspect. In other words, if piety is not
engendered in one’s self, then slaughtering animals would
merely amount to shedding blood.
The words
كَذَلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا
اللَّهَ عَلَى مَا هَدَاكُمْ once
again point to what is stated in
كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ
of the previous verse. However, here it is pointed out that
the way to show gratitude to God is express His oneness; in
other words, while slaughtering the animals dedicated to God,
only His name should be pronounced and none other besides Him.
It is for this reason that while slaughtering animals, they
are made to lie down in the direction of the House of God and
His name pronounced acknowledging that the animal is purely
dedicated to Him. Moreover, this verse also indicates the real
motive of showing gratitude: receiving God’s guidance of
religion which Abraham acknowledged by offering His only son
for sacrifice.
Consider next the
words: وَبَشِّرِ الْمُحْسِنِينَ.
مُحْسِنِ
refers to a person who is thorough and obeys every directive
of God in letter and in spirit. Right before these words a
part of the discourse is suppressed to the effect: “Those who
slaughter animals keeping in view these conditions are the
real thorough.” After this suppression, it is stated that glad
tidings of God being pleased with them and of Paradise should
be given to such thorough individuals.
Section IV: Verses (38-41)
These verses were
revealed in Madinah and since, as specified in the beginning
of the surah, they explain what is stated in earlier verses,
they were placed here.
Readers may once again
take a look at verse 25 where, while referring to the Quraysh,
it was stated that those who are stopping people from Islam
and the Sacred Mosque, even though none has any dictatorial
rights on it, are very unjust and God will make such unjust
people taste a painful torment. After this, in the light of
the history of House of God and its rituals, it is shown that
the Quraysh have totally violated its sanctity and hence have
no right to remain its occupiers.
These verses obviously
insinuated that the real custodians of the House of God are
the Muslims and not the Quraysh. However, in Makkah, they were
utterly helpless and were in no position to procure this right
for themselves. After migrating to Madinah when they assumed
the form of a collectivity, the thought naturally arose in
their minds that they should not be deprived of the blessings
of this House; however, they were not aware how to go about
it. It was obvious that when the Quraysh had so mercilessly
expelled them, they would not easily give them permission for
hajj or ‘umrah. So had Muslims endeavoured to offer these
rituals, war would definitely have ensued and that too within
the precincts of the Haram in the sacred months, something
regarded to be forbidden both in the jahiliyyah customs and in
Islam. The Quraysh and their allies – the People of the Book –
also made this basis to stir propaganda against Islam and the
Muslims alleging that they were violating the sanctity of
these entities – something unheard of hitherto. All these
issues were being faced by the Muslims at that time.
In the following
verses, these questions have been answered.
Text and Translation
إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ
آمَنُوا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ (38)
أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ
اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ (39) الَّذِينَ أُخْرِجُوا
مِن دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا
اللَّهُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ
لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ
يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنصُرَنَّ اللَّهُ
مَن يَنصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ (40) الَّذِينَ
إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا
الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ
وَلِلَّهِ عَاقِبَةُ الْأُمُورِ (41)
Indeed God shall defend those who have
accepted faith. God never likes deceitful ingrates. Those
against whom war is waged are granted permission of war
because they have been oppressed and God indeed has the power
to help them. The oppressed who were turned out of their
houses without any justification only because they were guilty
of saying: “God is our Lord.” And if God did not continue to
drive away people through one another, all monasteries,
churches, synagogues and mosques in which the name of God is
abundantly taken all would have been razed down. And indeed
God shall help those who will strive to help Him. Undoubtedly,
God is powerful, dominant over all. These are people if We
grant them sovereignty in this land, they shall be diligent in
the prayer, pay zakah, command good and forbid evil. And the
fate of all matters is in the hands of God alone. (38-41)
Explanation
إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ
آمَنُوا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُوْرٍ (38)
At the very start of this discussion, God
has given glad tidings to oppressed Muslims: the time has now
arrived when Muslims should protect and defend their rights;
God will be with them and will help them at every step.
In إِنَّ
اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍthe
word کُلَّ
is to emphasize the attributes mentioned and
خَوَّانٍ كَفُورٍ
refers to the Quraysh. The attribute
خَوَّانٍ means a
person who is utterly dishonest, is a traitor and who does not
honour his promise. It alludes to the fact that these people
had broken all their promises and commitments on the basis of
which they had been granted the custodianship of the House of
God. They had totally dishonoured the purpose for which the
House of God had been built by Abraham (sws). They had also
completely thrown into oblivion the responsibilities that had
been imposed by Abraham (sws) on his progeny regarding this
House. For this reason, they no longer deserved to be its
custodians and God never likes such deceitful ingrates.
The attribute
كَفُوْرٍ with
خَوَّانٍ
expresses their ingratitude. It has been explained in the
exegesis of Surah al-Baqarah that the status of religious and
political leadership acquired by the Quraysh over all of
Arabia was entirely because of the House of God. However,
instead of duly valuing this favour and being grateful to
their Lord, they assumed a dictatorial role in its
custodianship: they enjoyed all the rights as a result of it
but totally forgot their own obligations towards it. In fact,
by taking opposite measures, they were responsible of showing
utter disrespect to the House. Thus the verse states that God
could not have a relationship with such traitors and ingrates.
He never likes deceitful people who are so ungrateful. The
expression “never likes” in fact means that God hates such
devious individuals. The respite that was ordained for them
has now expired; the time has come when God will cleanse His
House from their filth and consign its custodianship to those
who will duly discharge their responsibilities towards this
House of God built by Abraham (sws).
أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ
ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ (39)
What exactly the Muslims were allowed to do
as a result of this permission (اُذِنَ)
is suppressed here. The implication is that only those Muslims
have been permitted to wage war against whom war is waged.
Since by that time Muslims were not organized as a
collectivity, they were not allowed to wage war in spite of
enduring all kinds of oppression; they had in fact been
directed to show patience. This is because in the absence of
any collectivity, any war waged by individuals cannot curb
disorder and create justice. It is known that in Islam, war
can only be waged for the establishment of a system of justice
and truth. Once Muslims migrated to Madinah, circumstances
changed. For this reason, they were allowed to take up arms in
defence. This permission was also necessary because the matter
related to the Haram and its boundaries. Muslims could not
have taken any step regarding the Haram unless they were given
permission by God and His messenger. It may be noted that only
permission for defensive warfare is given here because until
that time Muslims could not bear any burden beyond it. As far
as the question of the permission to offensive warfare is
concerned, readers can look up my exegesis of Surah al-Tawbah.
The words
بِأَنَّهُمْ ظُلِمُوا
express another reason for this permission: in the first
place, every individual or group has the right to defend
itself; moreover, Muslims had been a target of oppression. The
details of this oppression are mentioned in the next verse.
The words وَإِنَّ
اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ
further reinforce the above mentioned promise of God to help
Muslims in defending themselves, and at the same time warn the
disbelievers of the Quraysh. In other words, no one should
think that these few Muslims are helpless and there is none to
help them: God is fully capable of helping them; once He
starts helping them, no force in the world can defeat them.
الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ
بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلَا
دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ
صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا
اسْمُ اللَّهِ كَثِيرًا وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ
إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ (40)
The words
الَّذِينَ أُخْرِجُوا مِن دِيَارِهِمْ
بِغَيْرِ حَقٍّ explain the
oppression referred to in the previous verse that Muslims were
facing: they were expelled from their homes without any crime.
This style encompasses all the hardships and afflictions they
had gone through: no one leaves his house and homeland unless
he is utterly compelled.
The sentence is
إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ
very eloquent in nature. It means that if there is any offence
committed by these oppressed people, it is their declaration
that God is their Lord. In other words, their greatest virtue
and the greatest truth they preached became their greatest
sin. They had been cornered so much in this that they were
forced to leave their homes.
Some people have interpreted the last
sentence to refer to the fact that here the Qur’an is
presenting the declaration of monotheism to imply that it is
nothing to show aversion to and the disbelievers of the
Quraysh are needlessly showing it and as a result trying to
harass Muslims; what difference does it make if someone
believes in one God only? Those have interpreted this verse
thus are perhaps a little naïve. The Quraysh were not foolish
enough like them to not understand the implications of these
words. They knew its far reaching consequences and hence they
were its enemies. In this way, they actually became the
enemies of the greatest truth. The Qur’an has directed their
attention to this foolishness of theirs in a very subtle way.
The word
صَوَامِع is the
plural of صومعة.
It is primarily used for the lofty mountains and buildings in
which Christian monks lived in seclusion. Hence if it is
translated as monastries, it would be very apt.
The word بِيْع
is the plural of
بيعة. It is used for
the worship places of the both the Jews and the Christians.
However, since a separate word
صَلَوٰتٌ is used ahead for the worship
places of the Jews, hence this word must be considered
specific to Christian places of worship. Because of their
system of Rahbaniyyah, both churches and monastries held equal
importance to them.
The word صَلَوٰتٌ
is the plural of
صلوة. It refers to
places in which the Jews offered the prayer. The Jews called
their prayer صلوتا
which is an Aramaic word.
The word
مَسٰجِدُ is commonly
used for the mosques of Muslims.
Now the wisdom for allowing the believers to
take up arms – so much so if they are attacked in the Haram
and within its boundaries – is being mentioned. They have the
right to defend themselves and can hope that God will help
them. For reasons stated in this verse, God has always allowed
His prophets and messengers to wage jihad and they have waged
it to protect their religious values and symbols. Similarly,
at the time of revelation of this verse, this permission was
granted to Muslims to get ready to protect the Haram and their
religious symbols. If its current deceitful and fraudulent
claimants to custodianship impede them in any way, they should
be paid back in their own coin.
It may be noted that the Quraysh seeing the
enthusiasm of the Muslims already had an inkling of what was
to come. Thus they launched a propaganda that the proponents
of the new religion do not even care about the sanctity of the
Haram and its boundaries. The Jews and Christians too joined
them in this vicious campaign and regarded the attitude of the
Muslims to be against sentiments of religiosity. At other
instances too, the Qur’an has answered these claimants of
religiosity and here too. It is said that if waging jihad for
the cause of God is against this sentiment, it would mean that
evil is given full freedom to wreak havoc and obliterate
religion itself.
It may be noted, as referred to earlier, that
first of all the monastries and churches of the Christians
have been mentioned. The reason for this foremost mention is
that they it was they who were the most critical of the Muslim
spirit of jihad, as will become evident from the exegesis of
Surah al-Hadid. Even though there were other reasons for their
opposition (as will be discussed at an appropriate instance),
their concept of rahbaniyyah had a great role in it. The
Qur’an has criticized this concept here: those who in their
frenzy of enmity against Islam are regarding the spirit of
jihad to be against religiosity should not disregard the fact
that if this concept pre-existed, none of God’s worship places
on earth would have survived.
It may also be noted here that the worship
places of the Jews and the Christians mentioned here primarily
had the same status as mosques of the Muslims. Deviance
resulted in them when the People of the Book got incriminated
with polytheism and religious innovation.
The words
وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ
futher emphasize the promise of divine help
referred to earlier. At the same time, some new important
aspects are pointed out as well:
Firstly, those who strive
to protect the symbols of God, in fact help their Lord. Hence,
it is essential for God to help them in return.
Secondly, only those are worthy of God’s help
who fulfil their own obligation regarding the cause of truth.
He does not help those, who like the Israelites demand that
God should provide them with a bed of roses without any effort
from their own side.
There are several aspects
worthy of attention in the sentence:
إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
– Since God is mighty and powerful, He does
not need the help of anyone. Those who help Him in fact open
the doors for God’s help for themselves.
– Muslims should not feel scared because of
their own small number and the large number of their enemies.
The majestic God Who is promising to help them is mighty and
dominant.
– The
disbelievers after witnessing the current situation of the
Muslims must not be led to think that these few people cannot
achieve anything. These drops will now become a storm because
God is behind them and God is mighty and powerful.
الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ
أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا
بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ وَلِلَّهِ عَاقِبَةُ
الْأُمُورِ (41)
Just as the word “land” means Makkah in
verse 41 of Surah al-Ra‘d and verse 44 of Surah al-Anbiya’,
concomitant indications show that here too it refers to the
land of Makkah because the jihad whose permission has been
granted here primarily relates to the liberation of the Haram.
The verse implies that the current deceitful and tyrannical
occupants of the House of God have totally dishonoured the
objectives for which Abraham (sws) made his progeny inhabit
this land. So, now if God grants political authority to His
servants through His help, they will carry out the obligations
stated in it. Readers may take a look at verses 124-148 of
Surah al-Baqarah. It was precisely these obligations for which
God had made this land a place of centre for Abraham (sws) and
Ishmael (sws). The style of the verse shows that the Quraysh
had totally ignored these obligations.
This verse forms the first glad tidings of
political authority of Muslims in this world. It begins with
the land of God’s House – which is like the heart of the
Muslim community. If it is in order, there is order among the
rest of the Muslims. The same obligations are imposed on
Muslims wherever God gives them political authority. If they
do not fulfil them, then just as to God the political
authority of others is illegal of such a land, same is the
case with that of the Muslims.
The prayer and the zakah are the binding
forces of the shari‘ah. If they are mentioned, it is as if the
whole of the shari‘ah has been mentioned.
The words
معروف (good) and
منكر
(evil) have also been discussed in detail in the exegesis of
Surah al-Baqarah. Some simpletons argue that when the Qur’an
has allowed people to follow the ma‘ruf (معروف),
then it would mean that every group and nation can follow
their own ma‘ruf. Such people should know that in those
spheres of life in which God and His messenger have
ascertained ma‘ruf and munkar, no one has any discretion.
However, while remaining within the limits of the shari‘ah,
people of every nation can follow their own ma‘ruf.
(Translated from
Tadabbur i Qur’an by Dr Shehzad Saleem)
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