Section III: Verses
(25-37)
The debate of 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 the political and religious leadership they had as custodians of the
House of God. They had forcibly continued in this capacity because they claimed
that they 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 of 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
those 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, the 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
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَ یَصُدُّوۡنَ عَنۡ سَبِیۡلِ
اللّٰهِ وَ الۡمَسۡجِدِ الۡحَرَامِ الَّذِیۡ جَعَلۡنٰهُ لِلنَّاسِسَوَآءَ
الۡعَاکِفُ فِیۡهِ وَ الۡبَادِ
وَ مَنۡ یُّرِدۡ فِیۡهِ بِاِلۡحَادٍ بِظُلۡمٍ نُّذِقۡهُ مِنۡ عَذَابٍ
اَلِیۡمٍ (25) وَ اِذۡ بَوَّاۡنَا لِاِبۡرٰهِیۡمَ مَکَانَ الۡبَیۡتِ اَنۡ لَّا
تُشۡرِكۡ بِیۡ شَیۡئًا وَّ طَهِّرۡ بَیۡتِیَ لِلطَّآئِفِیۡنَ وَ الۡقَآئِمِیۡنَ
وَ الرُّکَّعِ السُّجُوۡدِ (26) وَ اَذِّنۡ فِی النَّاسِ بِالۡحَجِّ یَاۡتُوۡكَ
رِجَالًا وَّ عَلٰی کُلِّ ضَامِرٍ یَّاۡتِیۡنَ مِنۡ کُلِّ فَجٍّ عَمِیۡقٍ (27)
لِّیَشۡهَدُوۡا مَنَافِعَ لَهُمۡ وَ یَذۡکُرُوا اسۡمَ اللّٰهِ فِیۡ اَیَّامٍ
مَّعۡلُوۡمٰتٍ عَلٰی مَا رَزَقَهُمۡ مِّنۡ بَهِیۡمَةِ الۡاَنۡعَامِ
فَکُلُوۡا مِنۡهَا وَ اَطۡعِمُوا الۡبَآئِسَ الۡفَقِیۡرَ (28) ثُمَّ
لۡیَقۡضُوۡا تَفَثَهُمۡ وَ لۡیُوۡفُوۡا نُذُوۡرَهُمۡ وَ لۡیَطَّوَّفُوۡا
بِالۡبَیۡتِ الۡعَتِیۡقِ (29) ذٰلِكَ وَ مَنۡ یُّعَظِّمۡ حُرُمٰتِ اللّٰهِ فَهُوَ
خَیۡرٌ لَّهُ عِنۡدَ رَبِّهِ
وَ اُحِلَّتۡ لَکُمُ الۡاَنۡعَامُ اِلَّا مَا یُتۡلٰی عَلَیۡکُمۡ فَاجۡتَنِبُوا
الرِّجۡسَ مِنَ الۡاَوۡثَانِ وَ اجۡتَنِبُوۡا قَوۡلَ الزُّوۡرِ (30) حُنَفَآءَ
لِلّٰهِ غَیۡرَ مُشۡرِکِیۡنَ بِهِ
وَ مَنۡ یُّشۡرِكۡ بِاللّٰهِ فَکَاَنَّمَا خَرَّ مِنَ السَّمَآءِ
فَتَخۡطَفُهُ الطَّیۡرُ اَوۡ تَهۡوِیۡ بِهِ الرِّیۡحُ فِیۡ مَکَانٍ سَحِیۡقٍ (31)
ذٰلِكَ وَ مَنۡ یُّعَظِّمۡ شَعَآئِرَ اللّٰهِ فَاِنَّهَا مِنۡ تَقۡوَی الۡقُلُوۡبِ
(32) لَکُمۡ فِیۡهَا مَنَافِعُ اِلٰۤی اَجَلٍ مُّسَمًّی ثُمَّ مَحِلُّهَاۤ اِلَی
الۡبَیۡتِ الۡعَتِیۡقِ (33) وَ لِکُلِّ اُمَّةٍ جَعَلۡنَا مَنۡسَکًا لِّیَذۡکُرُوا
اسۡمَ اللّٰهِ عَلٰی مَا رَزَقَهُمۡ مِّنۡ بَهِیۡمَةِ الۡاَنۡعَامِ
فَاِلٰـهُکُمۡ اِلٰهٌ وَّاحِدٌ فَلَهُۤ اَسۡلِمُوۡا
وَ بَشِّرِ الۡمُخۡبِتِیۡنَ (34) الَّذِیۡنَ اِذَا ذُکِرَ اللّٰهُ وَجِلَتۡ
قُلُوۡبُهُمۡ وَ الصّٰبِرِیۡنَ عَلٰی مَاۤ اَصَابَهُمۡ وَ الۡمُقِیۡمِی الصَّلٰوةِ
وَ مِمَّا رَزَقۡنٰهُمۡ یُنۡفِقُوۡنَ (35) وَ الۡبُدۡنَ جَعَلۡنٰهَا لَکُمۡ
مِّنۡ شَعَآئِرِ اللّٰهِ لَکُمۡ فِیۡهَا خَیۡرٌ فَاذۡکُرُوا اسۡمَ اللّٰهِ
عَلَیۡهَا صَوَآفَّ فَاِذَا
وَجَبَتۡ جُنُوۡبُهَا فَکُلُوۡا مِنۡهَا وَ اَطۡعِمُوا الۡقَانِعَ وَ الۡمُعۡتَرَّ
کَذٰلِكَ سَخَّرۡنٰهَا لَکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ (36) لَنۡ یَّنَالَ
اللّٰهَ لُحُوۡمُهَا وَ لَا دِمَآؤُهَا وَ لٰکِنۡ یَّنَالُهُ التَّقۡوٰی مِنۡکُمۡ
کَذٰلِكَ سَخَّرَهَا لَکُمۡ لِتُکَبِّرُوا اللّٰهَ عَلٰی مَا هَدٰىکُمۡ
وَ بَشِّرِ الۡمُحۡسِنِیۡنَ (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 yourselves 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
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَ یَصُدُّوۡنَ عَنۡ سَبِیۡلِ
اللّٰهِ وَ الۡمَسۡجِدِ الۡحَرَامِ الَّذِیۡ جَعَلۡنٰهُ لِلنَّاسِسَوَآءَ
الۡعَاکِفُ فِیۡهِ وَ الۡبَادِ
وَ مَنۡ یُّرِدۡ فِیۡهِ بِاِلۡحَادٍ بِظُلۡمٍ نُّذِقۡهُ مِنۡ عَذَابٍ
اَلِیۡمٍ (25)
Grammatically this verse can be interpreted in two ways. One
is to regard the first part of the verse اِنَّ
الَّذِیۡنَ کَفَرُوۡا وَ یَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰهِ وَ الۡمَسۡجِدِ
الۡحَرَامِ الَّذِیۡ جَعَلۡنٰهُ لِلنَّاسِسَوَآءَ الۡعَاکِفُ فِیۡهِ وَ الۡبَادِ
to be introductory and the actual inchoative (mubtada’) to begin from
وَ مَنۡ یُّرِدۡ فِیۡهِ. 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 اِنَّ الَّذِیۡنَ
کَفَرُوۡا وَ یَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰهِ وَ الۡمَسۡجِدِ الۡحَرَامِ 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 from entering it 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 to, 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. Despite this, they claimed to be its custodians and stopped
from entering it the servants of God who wanted to restore its Abrahamic glory
and grandeur.
The words الۡعَاکِفُ
and الۡبَادِ
actually refer to those who reside within the limits of Haram and those outside
it, as referred to earlier. However, by using the word
الۡعَاکِفُ 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 in protecting it. If it is
proven that those who are its custodians and protectors are guilty of
impregnating it with the of filth with which they were directed to clean it, it
is the responsibility of all the Muslims of the world to stop them from this
excess. These custodians cannot say that this is an internal matter and that no
one has the right to interfere in it.
Similarly, in case of an enemy attack, the responsibility of
defending and protecting it is the right of every Muslim of the world. In this
matter, it is not permissible to give any national or international treaty or
expediency any regard. If the government of a country stops people from
participating in this jihad even if the government is of those 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 liable 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 جَعَلۡنٰهُ
لِلنَّاسِسَوَآءَ الۡعَاکِفُ فِیۡهِ وَ الۡبَادِ 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 مَنۡ
یُّرِدۡ in وَ مَنۡ یُّرِدۡ
فِیۡهِ بِاِلۡحَادٍ بِظُلۡمٍ نُّذِقۡهُ مِنۡ عَذَابٍ اَلِیۡمٍ
shows that this verb encompasses the meaning of هَمَّ
(intention). The word
اِلۡحَاد means deviation and being irreligious. The
word بِظُلۡمٍ is a
permutative (badal) from بِاِلۡحَادٍ
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 in it and that too as grave as
polytheism, 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?
وَ اِذۡ بَوَّاۡنَا لِاِبۡرٰهِیۡمَ مَکَانَ الۡبَیۡتِ اَنۡ لَّا
تُشۡرِكۡ بِیۡ شَیۡئًا وَّ طَهِّرۡ بَیۡتِیَ لِلطَّآئِفِیۡنَ وَ الۡقَآئِمِیۡنَ
وَ الرُّکَّعِ السُّجُوۡدِ (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
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. The
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 alter or
obliterate from the Torah 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 اَنۡ لَّا
تُشۡرِكۡ بِیۡ شَیۡئًا وَّ طَهِّرۡ بَیۡتِیَ لِلطَّآئِفِیۡنَ وَ الۡقَآئِمِیۡنَ
وَ الرُّکَّعِ السُّجُوۡدِ is almost the same as what
is mentioned in the following verse:
وَ عَهِدۡنَاۤ
اِلٰۤی
اِبۡرٰهِمَ وَ اِسۡمٰعِیۡلَ
اَنۡ طَهِّرَا
بَیۡتِیَ
لِلطَّآئِفِیۡنَ
وَ الۡعٰکِفِیۡنَ
وَ الرُّکَّعِ السُّجُوۡدِ
(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 had ended up doing. In spite of this, they have a tyrannical
control of this House and are stopping those who want to once again revive this
real objective.
وَ اَذِّنۡ فِی النَّاسِ بِالۡحَجِّ یَاۡتُوۡكَ رِجَالًا وَّ
عَلٰی کُلِّ ضَامِرٍ یَّاۡتِیۡنَ مِنۡ کُلِّ فَجٍّ عَمِیۡقٍ (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
عَمِیۡقٌ 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 given to Abraham (sws) was mentioned earlier, this verse mentions the
second directive: he should proclaim among people that they are to come for the
pilgrimage of this House so that they come from near and distant places to earn
its blessings. Here too the purpose was to point to the Quraysh that they should
also have invited all mankind to come to visit this 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 … یَاۡتُوۡکَ 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 to do the
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 have 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.
لِّیَشۡهَدُوۡا مَنَافِعَ لَهُمۡ وَ یَذۡکُرُوا اسۡمَ اللّٰهِ
فِیۡ اَیَّامٍ مَّعۡلُوۡمٰتٍ عَلٰی مَا رَزَقَهُمۡ مِّنۡ بَهِیۡمَةِ الۡاَنۡعَامِ
فَکُلُوۡا مِنۡهَا وَ اَطۡعِمُوا الۡبَآئِسَ الۡفَقِیۡرَ (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, during the hajj period,
such economically beneficial activities take place, it 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 وَ یَذۡکُرُوا اسۡمَ
اللّٰهِ فِیۡ اَیَّامٍ مَّعۡلُوۡمٰتٍ عَلٰی مَا رَزَقَهُمۡ مِّنۡ بَهِیۡمَةِ
الۡاَنۡعَامِ has been explained under verse 1 of Surah
al-Ma’idah.
The expression اَیَّامٍ
مَّعۡلُوۡمٰتٍ 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, 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 dedicated 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 عَلٰی مَا رَزَقَهُمۡ مِّنۡ
بَہِیۡمَۃِ 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 فَکُلُوۡا مِنۡهَا وَ
اَطۡعِمُوا الۡبَآئِسَ الۡفَقِیۡرَ 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 ate and benefitted from the food of the animals sacrificed for them.
Even the Jews had the 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 لۡیَقۡضُوۡا تَفَثَهُمۡ وَ لۡیُوۡفُوۡا نُذُوۡرَهُمۡ وَ
لۡیَطَّوَّفُوۡا بِالۡبَیۡتِ الۡعَتِیۡقِ (29)
The word means “filth.” The expression
قضی تفثہ would mean “he cleansed
himself from his dirt.” This is a reference to the observance of the last
rituals of the hajj. Because of ihram restrictions and observance of hajj
rituals, dirt and filth accumulates in the body and it is a 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 trim his
hair, bathe, 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 عَتِیۡقٌ
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 the
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 which his progeny was required to turn for the
relevant worship rituals. Though the Jews have tried to hide all these facts but
testimonies which point to them are still found in the Torah, and I have
explained them in the exegesis of Surah al-Baqarah.
ذٰلِكَ وَ مَنۡ یُّعَظِّمۡ حُرُمٰتِ اللّٰهِ فَهُوَ خَیۡرٌ
لَّهُ عِنۡدَ رَبِّهِ وَ
اُحِلَّتۡ لَکُمُ الۡاَنۡعَامُ اِلَّا مَا یُتۡلٰی عَلَیۡکُمۡ فَاجۡتَنِبُوا
الرِّجۡسَ مِنَ الۡاَوۡثَانِ وَ اجۡتَنِبُوۡا قَوۡلَ الزُّوۡرِ (30)
When the word ذٰلِکَ
occurs in this way, it actually is a substitute for 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 a 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 حُرُمٰتِ اللّٰهِ
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 one has
been told 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 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 of worldly benefits.
The words فَهُوَ خَیۡرٌ لَّهُ
عِنۡدَ 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 وَ اُحِلَّتۡ لَکُمُ
الۡاَنۡعَامُ اِلَّا مَا یُتۡلٰی عَلَیۡکُمۡ with
reference to the words عَلٰی مَا رَزَقَهُمۡ مِّنۡ
بَهِیۡمَةِ الۡاَنۡعَامِ of verse 28 allude to the fact
that totally baseless are the verdicts which the Idolaters have pronounced
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, the only beasts
prohibited are those recited out in the Qur’an.
Consider next the words
فَاجۡتَنِبُوا الرِّجۡسَ مِنَ الۡاَوۡثَانِ وَ اجۡتَنِبُوۡا قَوۡلَ الزُّوۡرِ.
This is a reference to the details that have been mentioned in Surah al-An‘am
(126-154). Since all their prohibition and allowance is based on polytheistic
beliefs, it has been stated that they must cleanse themselves of the filth that
has incriminated heir beliefs because of worshipping idols and must also abstain
from ascribing falsehoods to God. In other words, they themselves prohibit or
allow something and in order to give their actions religious sanctity, then
ascribe it to God. This is a grave lie and an imputation of falsehood to God (إِفْتَرَآء
عَلَي اللّٰهِ), as mentioned in verse 140 of Surah al-An‘am.
They must abstain from this.
حُنَفَآءَ لِلّٰهِ غَیۡرَ مُشۡرِکِیۡنَ بِهِ
وَ مَنۡ یُّشۡرِكۡ بِاللّٰهِ فَکَاَنَّمَا خَرَّ مِنَ السَّمَآءِ
فَتَخۡطَفُهُ الطَّیۡرُ اَوۡ تَهۡوِیۡ بِهِ الرِّیۡحُ فِیۡ مَکَانٍ سَحِیۡقٍ (31)
The second clause of the verse mentions a parable about
polytheism: a person who perpetrates it, severs his connection from his real
place. When this happens, it may well be that some devil 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 to 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 in monotheism. Then he becomes susceptible to the deceptions and
conspiracies of Satan.
ذٰلِكَ وَ مَنۡ یُّعَظِّمۡ شَعَآئِرَ اللّٰهِ فَاِنَّهَا مِنۡ
تَقۡوَی الۡقُلُوۡبِ (32)
This ذٰلِکَ
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: the piety of the 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 the reality that 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 اللّٰهَ لُحُوۡمُهَا وَ لَا دِمَآؤُهَا وَ لٰکِنۡ یَّنَالُهُ التَّقۡوٰی
مِنۡکُمۡ (neither will the meat of these sacrifices
reach God nor their blood; only your piety will 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, by slaughtering the animal, one may have apparently carried
out the ritual of animal sacrifice, but 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.
لَکُمۡ فِیۡهَا مَنَافِعُ اِلٰۤی اَجَلٍ مُّسَمًّی ثُمَّ
مَحِلُّهَاۤ اِلَی الۡبَیۡتِ الۡعَتِیۡقِ (33)
The preposition اِلٰۤی
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
regarded 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.
وَ لِکُلِّ اُمَّةٍ جَعَلۡنَا مَنۡسَکًا لِّیَذۡکُرُوا اسۡمَ
اللّٰهِ عَلٰی مَا رَزَقَهُمۡ مِّنۡ بَهِیۡمَةِ الۡاَنۡعَامِ
فَاِلٰـهُکُمۡ اِلٰهٌ وَّاحِدٌ فَلَهُۤ اَسۡلِمُوۡا
وَ بَشِّرِ الۡمُخۡبِتِیۡنَ (34)
Amongst the various meanings of the word
مَنۡسَک (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 لِّیَذۡکُرُوا اسۡمَ
اللّٰهِ عَلٰی مَا رَزَقَهُمۡ مِّنۡ بَهِیۡمَةِ الۡاَنۡعَامِ
refer to the nature of the 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, it amounted to deviation from the true path
connived by religious innovators.
The words فَاِلٰـهُکُمۡ اِلٰهٌ
وَّاحِدٌ فَلَهُۤ اَسۡلِمُوۡا point to the real essence
of animal sacrifice: fully devoting oneself to the one and only God without
associating partners with Him.
Consider next the expression:
بَشِّرِ الۡمُخۡبِتِیۡنَ. 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 اَسۡلِمُوۡا.
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 meant for them.
الَّذِیۡنَ اِذَا ذُکِرَ اللّٰهُ وَجِلَتۡ قُلُوۡبُهُمۡ وَ
الصّٰبِرِیۡنَ عَلٰی مَاۤ اَصَابَهُمۡ وَ الۡمُقِیۡمِی الصَّلٰوةِ
وَ مِمَّا رَزَقۡنٰهُمۡ یُنۡفِقُوۡنَ (35)
This verse refers to some qualities of the
مُخۡبِتِیۡنَ just mentioned. The
first of these “whose hearts tremble when the name of God is mentioned before
them” is in contrast with 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 with what is stated about those in verse 11 who laid claim to
faith but were not prepared to face adversities that may come as a result.
The expression وَ الۡمُقِیۡمِی
الصَّلٰوةِ 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.
وَ الۡبُدۡنَ جَعَلۡنٰهَا لَکُمۡ مِّنۡ شَعَآئِرِ اللّٰهِ
لَکُمۡ فِیۡهَا خَیۡرٌ فَاذۡکُرُوا اسۡمَ اللّٰهِ عَلَیۡهَا صَوَآفَّ
فَاِذَا وَجَبَتۡ جُنُوۡبُهَا فَکُلُوۡا مِنۡهَا وَ اَطۡعِمُوا الۡقَانِعَ
وَ الۡمُعۡتَرَّ کَذٰلِكَ
سَخَّرۡنٰهَا لَکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ (36)
The word بُدۡنَ
is the plural of بُدۡنَة 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 regarded an animal
prohibited by all prophets of God a means of procuring His nearness. The Qur’an
has refuted this claim of the Jews in verse 93 of Surah Al-i ‘Imran and has
demanded the Jews to present the proof of the fact that Abraham (sws) had
proscribed the camel, if they have 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 they 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 two types. The type mentioned first are
the needy who are content and do not ask for their needs. They 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 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 to show gratitude to Him, fulfill His rights and
not associate anyone else in these.
لَنۡ یَّنَالَ اللّٰهَ لُحُوۡمُهَا وَ لَا دِمَآؤُهَا وَ
لٰکِنۡ یَّنَالُهُ التَّقۡوٰی مِنۡکُمۡ
کَذٰلِكَ سَخَّرَهَا لَکُمۡ لِتُکَبِّرُوا اللّٰهَ عَلٰی مَا هَدٰىکُمۡ
وَ بَشِّرِ الۡمُحۡسِنِیۡنَ (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 oneself, slaughtering animals would merely amount to shedding
their blood.
The words کَذٰلِكَ سَخَّرَهَا
لَکُمۡ لِتُکَبِّرُوا اللّٰهَ عَلٰی مَا هَدٰىکُمۡ once
again point to what is stated in کَذٰلِكَ سَخَّرۡنٰهَا
لَکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ 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 on religion which Abraham
acknowledged by offering His only son for sacrifice.
Consider next the words: وَ بَشِّرِ
الۡمُحۡسِنِیۡنَ. مُحۡسِنِ
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 stop 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.
Those verses obviously insinuated that the real custodians of
the House of God were 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 the 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
those 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
اِنَّ اللّٰهَ یُدٰفِعُ عَنِ الَّذِیۡنَ اٰمَنُوۡا
اِنَّ اللّٰهَ لَا یُحِبُّ کُلَّ خَوَّانٍ کَفُوۡرٍ (38) اُذِنَ لِلَّذِیۡنَ
یُقٰتَلُوۡنَ بِاَنَّهُمۡ ظُلِمُوۡا
وَ اِنَّ اللّٰهَ عَلٰی نَصۡرِهِمۡ لَقَدِیۡرُ (39) الَّذِیۡنَ اُخۡرِجُوۡا
مِنۡ دِیَارِهِمۡ بِغَیۡرِ حَقٍّ اِلَّاۤ اَنۡ یَّقُوۡلُوۡا رَبُّنَا اللّٰهُ
وَ لَوۡ لَا دَفۡعُ اللّٰهِ النَّاسَ بَعۡضَهُمۡ بِبَعۡضٍ لَّهُدِّمَتۡ
صَوَامِعُ وَ بِیَعٌ وَّ صَلَوٰتٌ وَّ مَسٰجِدُ یُذۡکَرُ فِیۡهَا اسۡمُ اللّٰهِ
کَثِیۡرًا وَ لَیَنۡصُرَنَّ
اللّٰهُ مَنۡ یَّنۡصُرُهُ
اِنَّ اللّٰهَ لَقَوِیٌّ عَزِیۡزٌ (40) اَلَّذِیۡنَ اِنۡ مَّکَّنّٰهُمۡ فِی
الۡاَرۡضِ اَقَامُوا الصَّلٰوةَ وَ اٰتَوُا الزَّکٰوةَ وَ اَمَرُوۡا
بِالۡمَعۡرُوۡفِ وَ نَهَوۡا عَنِ الۡمُنۡکَرِ
وَ لِلّٰهِ عَاقِبَةُ الۡاُمُوۡرِ (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
اِنَّ اللّٰهَ یُدٰفِعُ عَنِ الَّذِیۡنَ اٰمَنُوۡا
اِنَّ اللّٰهَ لَا یُحِبُّ کُلَّ خَوَّانٍ کَفُوۡرٍ (38)
At the very start of this discussion, God has given glad
tidings to the 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 اِنَّ اللّٰهَ لَا یُحِبُّ کُلَّ
خَوَّانٍ کَفُوۡرٍ the word
کُلَّ is to emphasize the attributes mentioned and
خَوَّانٍ کَفُوۡرٍ 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 کَفُوۡرٍ
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 the favour and being grateful to their Lord, they assumed a
dictatorial role in its custodianship: they enjoyed all the rights ensuing from
it but totally forgot their own obligations towards it. In fact, by taking
opposite measures, they were guilty of showing utter disrespect to the House.
Thus, the verse asks as to what relationship can God have with such traitors and
ingrates. He never likes such deceitful and ungrateful people. 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).
اُذِنَ لِلَّذِیۡنَ یُقٰتَلُوۡنَ بِاَنَّهُمۡ ظُلِمُوۡا
وَ اِنَّ اللّٰهَ عَلٰی نَصۡرِهِمۡ لَقَدِیۡرُ (39)
What exactly were the Muslims allowed to do as a result of
this permission (اُذِنَ) is
suppressed here. The implication is that the Muslims have been permitted to wage
war against those who wage war against them. Since till 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 a collectivity, 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 the 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. The 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 for offensive warfare is
concerned, readers can look up my exegesis of Surah al-Tawbah.
The words بِاَنَّهُمۡ ظُلِمُوۡا
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 وَ اِنَّ اللّٰهَ عَلٰی
نَصۡرِهِمۡ لَقَدِیۡرُ further reinforce the above
mentioned promise of God to help the Muslims in defending themselves, and at the
same time warn the disbelievers of the Quraysh. In other words, no one is to
think that the 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.
الَّذِیۡنَ اُخۡرِجُوۡا مِنۡ دِیَارِهِمۡ بِغَیۡرِ حَقٍّ
اِلَّاۤ اَنۡ یَّقُوۡلُوۡا رَبُّنَا اللّٰهُ
وَ لَوۡ لَا دَفۡعُ اللّٰهِ النَّاسَ بَعۡضَهُمۡ بِبَعۡضٍ لَّهُدِّمَتۡ
صَوَامِعُ وَ بِیَعٌ وَّ صَلَوٰتٌ وَّ مَسٰجِدُ یُذۡکَرُ فِیۡهَا اسۡمُ اللّٰهِ
کَثِیۡرًا وَ لَیَنۡصُرَنَّ
اللّٰهُ مَنۡ یَّنۡصُرُهُ
اِنَّ اللّٰهَ لَقَوِیٌّ عَزِیۡزٌ (40)
The words الَّذِیۡنَ اُخۡرِجُوۡا
مِنۡ دِیَارِهِمۡ بِغَیۡرِ حَقٍّ explain the oppression
that the Muslims were facing referred to in the previous verse: 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 اِلَّ اَنۡ
یَّقُوۡلُوۡا رَبُّنَا اللّٰهُ is very eloquent in
nature. It means that the only offence committed by the oppressed people, 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 have been
cornered so much in this that they were forced to leave their homes.
Some people have interpreted this last sentence to refer to
the fact that here the Qur’an is presenting this declaration of monotheism to
imply that it is not something to show aversion to and the disbelievers of the
Quraysh are needlessly showing it and as a result trying to harass the Muslims;
what difference does it make if someone believes in one God only? Those who have
interpreted this verse thus are perhaps a little naïve. The Quraysh were not
foolish 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- even
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 so they could get ready to protect the Haram
and their religious symbols. If its current deceitful and fraudulent claimants
to custodianship imepede 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 did 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, the Qur’an has answered
these claimants of religiosity and here too it has done so. 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 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, regard 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 the mosques
of the Muslims. Deviance resulted in them when the People of the Book got
incriminated with polytheism and religious innovation.
The words وَ لَیَنۡصُرَنَّ اللّٰهُ
مَنۡ یَّنۡصُرُهُ 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 the 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:
اِنَّ اللّٰهَ لَقَوِیٌّ عَزِیۡزٌ
– 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.
– The Muslims should not feel scared because of their 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.
اَلَّذِیۡنَ اِنۡ مَّکَّنّٰهُمۡ فِی الۡاَرۡضِ اَقَامُوا
الصَّلٰوةَ وَ اٰتَوُا الزَّکٰوةَ وَ اَمَرُوۡا بِالۡمَعۡرُوۡفِ وَ نَهَوۡا عَنِ
الۡمُنۡکَرِ وَ لِلّٰهِ
عَاقِبَةُ الۡاُمُوۡرِ (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 of which 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 central place 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 for 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 in 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),
it means that every group and nation can follow its own ma‘ruf. Such people
should know that in the 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.
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