ROOT ه ل ل

5:4; 6:146; 16:116.

Important Words:

المیتة (that which dies of itself) is derived from مات i.e. he died. میتة means: (1) an animal that has died a natural death (Aqrab); (2) an animal that has not been slaughtered in a manner prescribed by Law (Lane & Mufradat).

الخنزیر (swine). Authorities differ as to the derivation of this word, some deriving it from خنزر and others from خزر. The word الخنزرة means, hard and rugged land; or a clumsy, badly-finished axe. خزر الرجل means, the man looked with the hinder parts or outer angles of his eyes (Lisan). خزرت العین means, the eye was or became narrow and small. خزر الرجل means, the man looked from the outer angle of the eye; or he had a distortion of one of his eyes. The Arabs say: کل خنزیراخزر i.e. all swine look from the outer angles of their eyes. خزر المرء means the man affected or pretended to be cunning. الخنزیر means, the swine, the hog, the pig; a certain well-known foul animal the eating of whose flesh is said to be forbidden by every Prophet (Lane). The Holy Founder of the Ahmadiyya Movement says of the word خنزیر: "The very name of this foul animal contains an allusion to the prohibition of its flesh. It is a combination of خنز and ار, the first part meaning, 'very foul' and the second, 'I see'. The word thus literally means, 'I see it very foul'…What is yet more remarkable is that in Hindi this animal is known by the name سؤر which is similarly composed of two words, i.e. سوء and ار, the latter part being identical with the latter part of the Arabic word and the former being the exact equivalent of the first part of the Arabic form. The Hindi word, therefore, exactly means the same as the Arabic, viz. 'I see it very foul'…In Hindi this animal is also known as بد meaning bad or foul which is probably a translation of the original Arabic word" (Teachings of Islam).

أھل (invoked) is derived from ھل meaning, it (the moon) made its appearance; he (the man) cried aloud. اھل also means, it made its appearance; he called or cried aloud. اھل بالتسمیة علی الذبیحة means, he invoked or pronounced the name of God while slaughtering an animal. اھل السیف بفلان means, the sword cut into him ( Aqrab). اھلال which is the infinitive-noun from اھل means, to raise one’s voice aloud by way of exclamation, on seeing the ھلال or the moon of the first night (Mufradat). Thus اھل به لغیر الله would mean, on which the name of anything besides God has been invoked at the time of slaughter; or which has been cut or slaughtered for a being other than God.

اضطر (driven by necessity) is derived from ضر which means, it did harm. ضرہ الی کذا means, it forced him to resort to that. اضطره means, he compelled him against his will. اضطره الی کذا means, he compelled him against his will to have recourse to that (Aqrab).

باغ (disobedient) is derived from بغی meaning, he rebelled; he disobeyed; he committed a wrong. باغ is really باغی being the active participle from بغی meaning, one who disobeys; one who is rebellious (Aqrab).

عاد (exceeding the limit) is the active participle from عدا i.e. he exceeded the proper or the prescribed limit. عدی علیهmeans, he transgressed against him. عاد is really عادی meaning, one who exceeds the limit (Aqrab).

اثم (sin). The verb اثم means, he did a thing which was unlawful for him; he did a thing which made him deserving of punishment. Thus the noun اثم means: (1) anything unlawful, i.e. a sin; (2) anything which makes a person deserving of punishment (Aqrab); (3) anything that pricks the mind as something evil (Mufradat).

Commentary:

This verse speaks only of food that is حرام or unlawful. It makes no mention of طیبات or pure and wholesome things to which reference has already been made in the preceding verse. It should not be supposed that the four things mentioned in this verse are the only things prohibited in Islam. As a matter of fact, Islam prohibits the use of many things; but they are divided into grades or classes, some of them being حرام or unlawful and others being ممنوع or simply forbidden. The verse under comment mentions only the former class. The forbidden things have been stated by the Holy Prophet and are mentioned in Hadith. They must not be used by the Faithful but they cannot be called حرام or unlawful. In fact, there is a great difference between unlawful (حرام) and forbidden (ممنوع) things. Islam recognizes due difference in the importance of different things, and so all prohibitions cannot be classed together and treated as of equal importance. The use of حرام or an unlawful thing has a great and direct bearing on the moral and spiritual development of man but it is not so with a ممنوع or forbidden thing which stands on a lower level of importance, though both are prohibited.

Among the things declared حرام or unlawful in this verse, the injuriousness of consuming blood and the flesh of a dead animal as food has been recognized by most authorities on medicine. The use of the flesh of swine has also proved to be injurious not only to the physical health of man, but also to his moral and spiritual health. The swine eats filth and takes delight in living in dirty places. It has indecent habits and possesses the evil trait of sex-perversion. Tape-worms, scrofula, cancer and encysted trichina are known to be more prevalent among pork-eating peoples. The use of pork also causes trichinosis.

The clause, and that on which the name of any other than Allah has been invoked, refers to that animal at the time of whose slaughter the name of any deity other than Allah is invoked or that animal which is slaughtered with a view to winning the pleasure of an idol or a saint etc., even though the name of Allah may have been mentioned while slaughtering it. Hence, all such animals as are sacrificed in order to propitiate a false deity or a saint, or any food that is cooked as an offering to a deceased person have been condemned as unlawful. Such foods are spiritually harmful. The incentive to these offerings is شرك (i.e. idolatry) and شرك is tantamount to rebellion against God.

In spite of the fact that the above mentioned things have been declared to be unlawful, the verse goes on to say that if for want of food the very life of a person should be in danger, considerations of the preservation of human life must temporarily prevail over other considerations. This is a case of choosing the lesser of two evils. Hence the verse very wisely makes an exception in case of a real and urgent necessity when no other food is available and one is in real danger of losing one’s life if one does not use the unlawful food. In fact, of the four unlawful things, the first three have been declared unlawful mostly on the basis of the fact that they are injurious to physical and moral health, and it is certainly wise to permit their use in case of urgent necessity when there is real danger to life. As for the fourth thing, i.e. a food consecrated to any other being beside Allah, it is evident that it is not injurious intrinsically. It is injurious only from the point of view of faith. Therefore when such a thing is used merely to save one’s life, which may be so usefully employed in the service of religion, there can be no real objection in eating it, because this extremely rare act cannot be considered as involving شرك or idolatry, particularly when it is performed with the sanction of God.

Permission for the exceptional use of such things is, however, qualified by two important conditions: (1) that one who resorts to this use must not be باغی (i.e. disobedient). There should be no lurking spirit of revolt or disobedience behind the act. The circumstances must be real and the condition genuine, and nothing should be done out of design and wilfulness; (2) that the user of unlawful food under exceptional circumstances should not become عاد i.e. he should not exceed the limit. He should confine himself to such quantity only as is absolutely essential to save life. Thus the exceptional use is permissible only at a time when one is under bona fide constraint and is in real danger, and then only to the extent which is absolutely necessary for saving life.

Though it has been declared in this verse that there is no sin in partaking of a prohibited food when no revolt or transgression is intended, yet as one might err in judging what is revolt or transgression and what is not, and thus be unconsciously guilty of breaking a divine commandment, the Quran adds the words: surely, Allah is Most Forgiving, Merciful, meaning that an unintentional deviation will be forgiven by the Merciful God. The clause also reminds a Muslim that though it has been made permissible for him to take unlawful food in exceptional circumstances, yet such circumstances may be due to certain hidden shortcomings of his own for which he should seek God’s forgiveness, and that if he does so he will find God Forgiving and Merciful. In this connection see also 5:4; 6:146 & 16:116.

2:198; 9:36.

2:178.

Important Words:

الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).

مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).

Commentary:

When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.

The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.

The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.

The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.

It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.

2:174; 6:146.

5:91.

3:20, 86.

2:174; 6:146; 16:116.

Important Words:

المیتة (an animal which dies of itself). Though generally speaking everything that is dead is میتة in its specific sense, the word signifies an animal that has died of itself without being properly slaughtered (Lane). See also 2:174.

المنخنقة (that which has been strangled) is derived from خنق. They say خنقه i.e. he squeezed his or its throat that he or it might die; he squeezed his or its throat so that he or it died; he strangled or throttled or choked him or it. اختنق or انخنقmeans, he or it became throttled or strangled or choked. شاة منخنقة means, a goat or sheep strangled or throttled (Lane).

الموقوذة (that which has been beaten to death) is derived from وقذه. They say وقذه i.e. he beat or struck him or it violently till he or it became relaxed and was at the point of death; he broke his or its skull, wounding the brain; he beat him or it till he or it died. شاة موقوذة means, a goat or sheep beaten to death either with a stick or staff or stones, etc. (Lane).

المتردیة (that which has been killed by a fall) is derived from ردی. They say ردی الرجل i.e. the man perished. رداه بحجر means, he threw stones at him and hit him. تردی means, he or it fell or tumbled down into a well or a pit. It also means, he or it fell down from a mountain, or a height and died. المتردیة means, that (a goat, etc.) which falls from a mountain or a height, or falls down a well, or a pit and dies (Lane).

النطیحة (that which has been gored to death) is derived from نطح. They say نطحه i.e. he (a ram, etc.) smote him or it with his horn. النطیحة means, a sheep or goat smitten with the horn and so killed (Lane).

ماذکیتم (that which you have properly slaughtered). ذکی (dhakka) is derived from ذکی (dhaka). They say ذکت النار i.e. the fire blazed or burned brightly. ذکت الارض means, the land was or became clean and pure. ذکی النار (dhakka) means, he made the fire blaze or burn brightly. ذکی العقل means, it (medicine, etc.) sharpened the intellect. ذکی الشاة means, he slaughtered the goat in the manner prescribed by the Law of Islam (Lane).

النصب (idols) is derived from نصب which means, he set up or he fixed. النصب according to some is singular, the plural of which is انصاب; and according to others, it is plural, of which the singular is نصاب. The word means, signs or marks set up to show the way; stones set up and worshipped to the exclusion of, or in preference to, God; anything that is so worshipped; stones which the pagan Arabs set to sacrifice or slay animals before them, the name of some deity being pronounced in the killing of such animals; idol or idols; but whereas idols were generally carved and had some form or shape, النصب were simple uncarved stones (Lane & Aqrab).

ازلام (divining arrows) is the plural of زلم and is derived from the verb زلم (zalama), meaning, he cut off the protruding part of a thing, such as the nose; he made his gift small in quantity as though he had cut off something from it. زلم السھم means, he cut or pared the arrow to make it proportionate and good-looking. زلم means, an arrow without a head and without feathers. ازلام (the plural of زلم) were those divining arrows by means of which pre-Islamic Arabs sought to know what was allotted to them. On some of these arrows the word "command" and on others "prohibition" were written, while others were left blank, and all these were kept together in a suitable vessel. When anyone wanted to do a certain thing or go on a journey, he would take out one of the arrows without looking at them and then act according to the instruction of "command" or "prohibition" as the case might be. If the blank arrow came out, the experiment was repeated, till an arrow bearing the word "command" or "prohibition" was taken out (Lane).

الیوم (this day) here really signifies "now". See 1:4.

مخمصة (hunger) is derived from مخمص. They say خمص البطن i.e. the belly was or became empty, i.e. hungry. خمصت القدم means, the foot rose from the ground or was hollow in the middle of the sole, so that it did not touch it. خمصه الجوع means, hunger rendered him lank in the belly. مخمصة therefore, means, emptiness of the belly; hunger (Lane & Aqrab).

Commentary:

This verse shows that the Quran does not consider the prosperity and predominance of Islam to be dependent on territorial conquest and the extension of material power, but on its being a perfect and complete religion. it draws the attention of Muslims to the fact that now that all the teachings needed for the moral and spiritual regeneration of man have been embodied in the Quran, it is up to them to win the premier place in the comity of nations by acting upon them and holding fast to them.

The words ikmal (perfecting) and itmam (completing) which are noun-infinitives from اکملت and اتممت (have I perfected and completed) occurring in the clause, This day have I perfected your religion for you and completed My favour upon you, are full of meaning and convey two different and distinct senses. The former, (i.e. perfection) relates to quality, and the latter, (i.e. completion) to quantity. The use of the word اکملت (I have perfected) with regard to the teaching of the Quran thus shows that doctrines and commandments affecting the physical, moral and spiritual development of man have been embodied in the Quran in their most perfect form; while the word اتممت (I have completed) shows that nothing which was needed by man has been left out. Again, the former, i.e. perfection, pertains to command-ments relating to the physical side of man or his external self, while the latter, i.e. completion, relates to his spiritual side or his inner self, viz. the completion of the spiritual blessings which follow the observance of the outward Law.

Thus, the verse hints that as the Divine Law has been perfected and completed in the Quran it shall not be superseded by any other Law. The Laws that preceded the Quran were meant for particular peoples and limited periods, being suited to their special requirements only. Similarly, the Prophets that preceded the Holy. Prophet of Islam were only sent to particular nations. This was quite in the fitness of things. The means of communication between different countries were then in a very undeveloped state and people living in one country knew little or nothing of the countries that lay far off from them. Moreover, nations of the earth were then in different stages of development, some being very backward and others only partially developed and the mind of man had not attained its full growth and development. Hence, the circumstances then obtaining required that separate Messengers be sent to separate nations who should give them such teachings as suited their particular needs and requirements. This state of things, however, was not to last forever, the Oneness of God presupposed oneness of mankind and it was quite natural that, when the God-given faculties of man became fully developed and the means of communication also improved so that intercourse between different nations became easier and more common, God should raise a Prophet for the whole of mankind and give him a perfect Law which should fulfil all the needs and meet all the problems of humanity

But the mere existence of a perfect Law cannot prevent the moral degeneration of humanity. So in spite of the presence of the Quran, it was necessary that heavenly Reformers should continue to appear in the world in times of degeneration, and, being inspired of God, should give new life to corrupt and degenerate humanity. In fact, the promise about the appearance of such Reformers is implied even in the words, This day have I completed My favour upon you, for if religion has been completed, it does not stand to reason that when mankind should consign God to oblivion and forget the object of their creation, God should make no provision for their regeneration. In that case, His favour upon them cannot be said to have been "completed". Thus, the very comple-tion of God’s favour upon Muslims requires that He should raise among them such Reformers as should breathe a new life into them, whenever their spiritual and moral degeneration demands it. Says the Holy Prophet, "God will raise among the Muslims at the head of each century a Reformer who would regenerate their religion for them" (Dawud, ch. on Malahim).

It may also be noted here that the perfection and completion of God’s religion and favour has been mentioned side by side with the law relating to eatables in order to point out that the use of lawful food forms one of the most important bases of good morals which in time provide a pedestal for spiritual progress.

2:174; 5:4; 16:116.

6:122.

Commentary:

The verse points out that the laws made by pagan Arabs with regard to permissible and forbidden foods were arbitrary, without any wisdom underlying them; while the food-laws made by Islam were based on reason and deep wisdom. Fundamentally speaking, Islam forbids four things__ three on the basis of their being رجس i.e. unclean and impure, and one on the basis of its being فسق i.e. profane and irreligious. The three first-mentioned things are (1) carrion, (2) the blood which pours out when an animal is slaughtered or wounded and (3) the flesh of swine. All these are, as the verse says, رجسi.e. unclean and impure, i.e. they are harmful to the physical and moral health of man. The word رجس it must be noted, is to be read with each of the three first-mentioned forbidden things.

The fourth thing forbidden is that on which the name of one other than Allah is pronounced. The reason for the prohibition of this kind of food lies in the fact that such food is, as the verse calls it, فسق i.e. profane, viz. a source of disobedience or rebellion against God. The eating of such food will injure the spiritual health of man and will crush his feelings of love and jealousy for God. See also 2:174.

2:174; 5:4; 6:146.

Commentary:

See notes on vv. 2:169,174; 5:4; 6:119,120 & 146.