Ruku 288 ع
Section 288 of 556 • 8 Verses
وَإِذْ بَوَّأْنَا لِإِبْرَٰهِيمَ مَكَانَ ٱلْبَيْتِ أَن لَّا تُشْرِكْ بِى شَيْـًٔا وَطَهِّرْ بَيْتِىَ لِلطَّآئِفِينَ وَٱلْقَآئِمِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
2:126.
这节经文说明天房的所在地早在伊布拉欣时代之前就已存在。事实上, 天房是阿丹所建立的。这是世界上所建成的第一座朝拜的天房 (3:97)。到伊布拉欣时代早已成为废墟, 由于得到启示, 伊布拉欣发现了这一所在地。他和他的儿子伊司马仪, 神圣先知的伟大祖先重建了天房。
كَعْبَة(Ka‘bah) 在 «古兰经» 里有各种不同的说法, 如 “我的房子” (2:126和22:27); “禁房” (14:38); “禁寺” (2:151); “天房” (2:128, 159; 3:98; 8:36; 22:27); “古寺” (22:30, 34) 和 “经常朝拜的房子” (52:5) 等。这些不同的名称都说明了作为人们礼拜的最伟大中心 كَعْبَة (Ka‘bah) 的显赫名声。
这节经文可作为朝觐这一课题的引论, 它是这一章的中心论题。巡游禁寺是朝觐的最重要仪式。因此, 简要地介绍天房 كَعْبَة (Ka‘bah)的神圣与重要性可以作为朝觐课题的引论。
اس میں اسلامی عبادت کا نقشہ کھینچا گیا ہے جس میں قیام رکوع اور سجود ہوتا ہے۔ یہودی اور عیسائی نمازیں ان کا مجموعہ نہیں ہوتیں۔
2:126.
The verse shows that the site of the Ka‘bah had existed long before Abraham’s time. In fact, the Ka‘bah was built by Adam. It was the first House of worship built in the world (3:97). By the time of Abraham it had fallen into ruins and its site, having been disclosed to him by revelation, he and his son Ishmael, the Holy Prophet’s great progenitor, rebuilt it. See also {146}.
The Ka‘bah is variously mentioned in the Qur’an as "My House" (2:126 & 22:27), "The Sacred House" (14:38), "The Sacred Mosque" (2:151), "The House" (2:128,159; 3:98; 8:36; 22:27), "The Ancient House" (22:30, 34), and "The Frequented House" (52:5). All these different appellations point to the eminence of the Ka‘bah as the greatest centre of worship for mankind.
The words, keep My house clean, embodied both a commandment and a prophecy. The commandment was that the Ka‘bah was not to be polluted with idol-worship as it had been built for the worship of the One True God, and the prophecy lay in the fact that this commandment would be defied and the House of God would become a house of idols but would eventually be completely cleared of them.
This verse serves as an introduction to the subject of Pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important ceremony of the Pilgrimage, so a brief reference to the sanctity and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
2:126.
Commentary:
The Ka‘bah is variously mentioned in the Quran as بیتی i.e. My House (2:126 & 22:27), as البیت المحرم i.e. the Sacred House (14:38), as المسجد الحرام i.e. the Sacred Mosque (2:151), as البیت i.e. the House (2:128, 159; 3:98; 8:36; 22:27), as البیت العتیق i.e. the Ancient House (22:30, 34), as البیت المعمور i.e. the Frequented House (52:5) and as اول بیت i.e. the First House (3:97). All these different appellations point to the eminence of the Ka‘bah as being the greatest centre of worship for mankind.
The words "We assigned to Abraham the site of the House" show that the site of the Ka‘bah had existed before Abraham’s time. In fact the Ka‘bah was built by Adam and as it appears from 3:97, it was the first House of worship built in the world. By the time of Abraham it had fallen into ruins and its site having been disclosed to him by revelation he and his son Ishmael, the Holy Prophet’s great progenitor, rebuilt it.
The words "keep My House clean" embodied both a commandment and a prophecy. The commandment was that the Ka‘bah was not to be polluted with idol worship as it had been built for the worship of the One True God and the prophecy lay in the fact that this commandment would be defied and the House of God would become the house of idols but would eventually be completely cleared of them. The prophecy was fulfilled when at the Fall of Mecca the Ka‘bah was cleared by the Holy Prophet of all the abominations and of the 360 idols that were kept in it. Thus the commandment, in a way, embodied a prophecy about the advent of the Holy Prophet; and the rebuilding of the Ka‘bah by Abraham and Ishmael was, in fact, the first step towards the fulfilment of that great prophecy. See also 2:128-130.
d
2:126.
857
这节经文说明天房的所在地早在伊布拉欣时代之前就已存在。事实上, 天房是阿丹所建立的。这是世界上所建成的第一座朝拜的天房 (3:97)。到伊布拉欣时代早已成为废墟, 由于得到启示, 伊布拉欣发现了这一所在地。他和他的儿子伊司马仪, 神圣先知的伟大祖先重建了天房。
858
كَعْبَة(Ka‘bah) 在 «古兰经» 里有各种不同的说法, 如 “我的房子” (2:126和22:27); “禁房” (14:38); “禁寺” (2:151); “天房” (2:128, 159; 3:98; 8:36; 22:27); “古寺” (22:30, 34) 和 “经常朝拜的房子” (52:5) 等。这些不同的名称都说明了作为人们礼拜的最伟大中心 كَعْبَة (Ka‘bah) 的显赫名声。
859
这节经文可作为朝觐这一课题的引论, 它是这一章的中心论题。巡游禁寺是朝觐的最重要仪式。因此, 简要地介绍天房 كَعْبَة (Ka‘bah)的神圣与重要性可以作为朝觐课题的引论。
1
اس میں اسلامی عبادت کا نقشہ کھینچا گیا ہے جس میں قیام رکوع اور سجود ہوتا ہے۔ یہودی اور عیسائی نمازیں ان کا مجموعہ نہیں ہوتیں۔
a
2:126.
2458
Commentary:
The Ka‘bah is variously mentioned in the Quran as بیتی i.e. My House (2:126 & 22:27), as البیت المحرم i.e. the Sacred House (14:38), as المسجد الحرام i.e. the Sacred Mosque (2:151), as البیت i.e. the House (2:128, 159; 3:98; 8:36; 22:27), as البیت العتیق i.e. the Ancient House (22:30, 34), as البیت المعمور i.e. the Frequented House (52:5) and as اول بیت i.e. the First House (3:97). All these different appellations point to the eminence of the Ka‘bah as being the greatest centre of worship for mankind.
The words "We assigned to Abraham the site of the House" show that the site of the Ka‘bah had existed before Abraham’s time. In fact the Ka‘bah was built by Adam and as it appears from 3:97, it was the first House of worship built in the world. By the time of Abraham it had fallen into ruins and its site having been disclosed to him by revelation he and his son Ishmael, the Holy Prophet’s great progenitor, rebuilt it.
The words "keep My House clean" embodied both a commandment and a prophecy. The commandment was that the Ka‘bah was not to be polluted with idol worship as it had been built for the worship of the One True God and the prophecy lay in the fact that this commandment would be defied and the House of God would become the house of idols but would eventually be completely cleared of them. The prophecy was fulfilled when at the Fall of Mecca the Ka‘bah was cleared by the Holy Prophet of all the abominations and of the 360 idols that were kept in it. Thus the commandment, in a way, embodied a prophecy about the advent of the Holy Prophet; and the rebuilding of the Ka‘bah by Abraham and Ishmael was, in fact, the first step towards the fulfilment of that great prophecy. See also 2:128-130.
b
2:126.
1943
The verse shows that the site of the Ka‘bah had existed long before Abraham’s time. In fact, the Ka‘bah was built by Adam. It was the first House of worship built in the world (3:97). By the time of Abraham it had fallen into ruins and its site, having been disclosed to him by revelation, he and his son Ishmael, the Holy Prophet’s great progenitor, rebuilt it. See also {146}.
1943A
The Ka‘bah is variously mentioned in the Qur’an as "My House" (2:126 & 22:27), "The Sacred House" (14:38), "The Sacred Mosque" (2:151), "The House" (2:128,159; 3:98; 8:36; 22:27), "The Ancient House" (22:30, 34), and "The Frequented House" (52:5). All these different appellations point to the eminence of the Ka‘bah as the greatest centre of worship for mankind.
1944
The words, keep My house clean, embodied both a commandment and a prophecy. The commandment was that the Ka‘bah was not to be polluted with idol-worship as it had been built for the worship of the One True God, and the prophecy lay in the fact that this commandment would be defied and the House of God would become a house of idols but would eventually be completely cleared of them.
1945
This verse serves as an introduction to the subject of Pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important ceremony of the Pilgrimage, so a brief reference to the sanctity and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
وَأَذِّن فِى ٱلنَّاسِ بِٱلْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ
2:198; 3:98.
The Pilgrimage as an institution began with the Patriarch Abraham as the words, And proclaim unto men the Pilgrimage, show. It was not an idolatrous institution incorporated into Islam by the Holy Prophet to conciliate the idol-worshipping Arabs as some Christian writers have been led to think. From the time of Abraham Pilgrimage has continued without break to this day. The gathering in Mecca every year of many hundreds of thousands of Muslims from very distant lands bears an irrefutable testimony to the fulfilment of this prophecy.
2:198; 3:98.
Important Words:
رجالا (on foot) is the plural of راجل, which means, one who walks on foot, a footman. رجل راجل means, a great walker (Lane). See also 2:240.
ضامر (lean camel) is active participle from ضمر which means, he or it was or became lean or slender and lean or lean and lank in the belly. ضامر means, lean and lank in the belly; a horse in a state of preparation for racing by its having been fed with food barely sufficient to sustain it after having become fat. خیل ضامرة means, horses in that state, i.e. lean and lank horses (Lane).
عمیق (distant) is derived from عمق which means, it was or became deep. عمیق when applied to a road means, remote or far-extending or long. بئر عمیقة means, a deep well (Lane & Aqrab).
Commentary:
The Pilgrimage as an institution began with Abraham as the words "and proclaim unto mankind the Pilgrimage" show. It was not an idolatrous institution incorporated into Islam by the Holy Prophet to conciliate the idol worshipping Arabs as some Christian writers have been led to think. From the time of Abraham, Pilgrimage has continued without a break to this day and will continue till the end of time. The Ka‘bah was once the centre of Pilgrimage for the Arabs alone, but now it is the centre of Pilgrimage for the whole Muslim world and is destined to become the spiritual centre for all mankind. It is when Islam will prevail in the world that the Ka‘bah will become a symbol of the Unity of God and of mankind. The time is not far off when there will be only One God, one Religion, one Prophet and one Book with the Ka‘bah as the one spiritual centre for the whole of mankind. That the Ka‘bah was destined one day to come into the possession of the Holy Prophet who was to set free captives "not for price nor reward" and at whose hands it was to become the spiritual centre for the whole of mankind was foretold several hundred years before the advent of the Holy Prophet by the Prophet Isaiah. Isaiah’s prophecy is as follows:
I have raised him up in righteousness; and I will direct his ways: He shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts... the labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: They shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, surely God is in thee; and there is none else, there is no God (Isaiah 45: 13-14).
The prophecy is too clear to need any explanation. It evidently applies to the Holy Prophet.
The verse also constitutes a mighty prophecy. The proclamation that Ka‘bah would one day become a great centre to which people from distant lands would come to perform Hajj was made at Mecca at a time when the very fate of Islam was hanging in the balance. Life was not safe for the Holy Prophet and his followers. They were being driven away from their hearths and homes and did not know where to go. It was at that time that it was proclaimed to the world, as if with a beat of drum, that to the Ka‘bah would come people from all parts of the earth. The gathering in Mecca every year of many hundreds of thousands of Muslims from very distant lands bears an irrefutable testimony to the remarkable fulfilment of this prophecy.
a
2:198; 3:98.
860
正如经文所说: “要向整个人类宣布朝觐。” 按惯例朝觐从圣祖伊布拉欣开始。这并不是像某些基督教徒作家所认为这惯例是神圣的先知为了调解偶像崇拜的阿拉伯人而输入在伊斯兰教之中的。朝觐从伊布拉欣时代开始不间断地直至今日。年复一年, 成千上万的穆斯林从遥远的国土聚集到麦加来, 这无可辩驳地证明了这一预言的实现。
a
2:198; 3:98.
2458A
Important Words:
رجالا (on foot) is the plural of راجل, which means, one who walks on foot, a footman. رجل راجل means, a great walker (Lane). See also 2:240.
ضامر (lean camel) is active participle from ضمر which means, he or it was or became lean or slender and lean or lean and lank in the belly. ضامر means, lean and lank in the belly; a horse in a state of preparation for racing by its having been fed with food barely sufficient to sustain it after having become fat. خیل ضامرة means, horses in that state, i.e. lean and lank horses (Lane).
عمیق (distant) is derived from عمق which means, it was or became deep. عمیق when applied to a road means, remote or far-extending or long. بئر عمیقة means, a deep well (Lane & Aqrab).
Commentary:
The Pilgrimage as an institution began with Abraham as the words "and proclaim unto mankind the Pilgrimage" show. It was not an idolatrous institution incorporated into Islam by the Holy Prophet to conciliate the idol worshipping Arabs as some Christian writers have been led to think. From the time of Abraham, Pilgrimage has continued without a break to this day and will continue till the end of time. The Ka‘bah was once the centre of Pilgrimage for the Arabs alone, but now it is the centre of Pilgrimage for the whole Muslim world and is destined to become the spiritual centre for all mankind. It is when Islam will prevail in the world that the Ka‘bah will become a symbol of the Unity of God and of mankind. The time is not far off when there will be only One God, one Religion, one Prophet and one Book with the Ka‘bah as the one spiritual centre for the whole of mankind. That the Ka‘bah was destined one day to come into the possession of the Holy Prophet who was to set free captives "not for price nor reward" and at whose hands it was to become the spiritual centre for the whole of mankind was foretold several hundred years before the advent of the Holy Prophet by the Prophet Isaiah. Isaiah’s prophecy is as follows:
I have raised him up in righteousness; and I will direct his ways: He shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts... the labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: They shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, surely God is in thee; and there is none else, there is no God (Isaiah 45: 13-14).
The prophecy is too clear to need any explanation. It evidently applies to the Holy Prophet.
The verse also constitutes a mighty prophecy. The proclamation that Ka‘bah would one day become a great centre to which people from distant lands would come to perform Hajj was made at Mecca at a time when the very fate of Islam was hanging in the balance. Life was not safe for the Holy Prophet and his followers. They were being driven away from their hearths and homes and did not know where to go. It was at that time that it was proclaimed to the world, as if with a beat of drum, that to the Ka‘bah would come people from all parts of the earth. The gathering in Mecca every year of many hundreds of thousands of Muslims from very distant lands bears an irrefutable testimony to the remarkable fulfilment of this prophecy.
a
2:198; 3:98.
1946
The Pilgrimage as an institution began with the Patriarch Abraham as the words, And proclaim unto men the Pilgrimage, show. It was not an idolatrous institution incorporated into Islam by the Holy Prophet to conciliate the idol-worshipping Arabs as some Christian writers have been led to think. From the time of Abraham Pilgrimage has continued without break to this day. The gathering in Mecca every year of many hundreds of thousands of Muslims from very distant lands bears an irrefutable testimony to the fulfilment of this prophecy.
لِّيَشْهَدُوا۟ مَنَٰفِعَ لَهُمْ وَيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ فِىٓ أَيَّامٍ مَّعْلُومَٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَٰمِ ۖ فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْبَآئِسَ ٱلْفَقِيرَ
اس حصہ آیت میں مخاطب جمع کا صیغہ ہے لیکن چونکہ آیت کے ابتدا میں اور اس کے بعد غائب کے صیغے استعمال ہوئے ہیں اس لئے آیت کے سیاق و سباق کو مدنظر رکھتے ہوئے اردو میں اس کا صحیح مفہوم ادا کرنے کے لئے آیت کے اس حصہ کا ترجمہ غائب کے صیغوں میں کیا گیا ہے۔
2:199; 5:3.
2:204.
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It also possesses great potentialities to weld Muslims of different nationalities into one strong international brotherhood of Islam. Muslims from all parts of the world who meet at Mecca once a year can exchange views on matter of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with problems that confront their brethren in Faith in other countries, to profit by one another’s experience and to cooperate with one another in many other ways. Mecca being God’s appointed Centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organisation for the whole of the Muslim world.
2:199; 5:3.
2:204.
Commentary:
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It has great potentialities for welding different Muslim countries into one strong international brotherhood of Islam. Muslims from all parts of the world, who meet at Mecca once a year can exchange views on all sorts of matters of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with the problems that confront their brethren in faith in other countries, to copy one another’s good points and profit by one another’s experience and also to cooperate with one another in many other ways. Mecca being God’s appointed centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organization for the whole Muslim world. All other religions have failed to produce such a forum for the exchange of international ideas and programmes. But it is regretted that Muslims have not yet awakened to the realization of Mecca being an international capital for the whole Muslim world. These are some of the material benefits and advantages to which reference has been made in the words, "that they may witness its benefits;" and the words "and may mention the name of Allah," refer to the great spiritual benefits which Muslims can and should derive from the Pilgrimage to Mecca. See also 3:98.
b
2:199; 5:3.
c
2:204.
2
اس حصہ آیت میں مخاطب جمع کا صیغہ ہے لیکن چونکہ آیت کے ابتدا میں اور اس کے بعد غائب کے صیغے استعمال ہوئے ہیں اس لئے آیت کے سیاق و سباق کو مدنظر رکھتے ہوئے اردو میں اس کا صحیح مفہوم ادا کرنے کے لئے آیت کے اس حصہ کا ترجمہ غائب کے صیغوں میں کیا گیا ہے۔
a
2:199; 5:3.
b
2:204.
2459
Commentary:
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It has great potentialities for welding different Muslim countries into one strong international brotherhood of Islam. Muslims from all parts of the world, who meet at Mecca once a year can exchange views on all sorts of matters of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with the problems that confront their brethren in faith in other countries, to copy one another’s good points and profit by one another’s experience and also to cooperate with one another in many other ways. Mecca being God’s appointed centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organization for the whole Muslim world. All other religions have failed to produce such a forum for the exchange of international ideas and programmes. But it is regretted that Muslims have not yet awakened to the realization of Mecca being an international capital for the whole Muslim world. These are some of the material benefits and advantages to which reference has been made in the words, "that they may witness its benefits;" and the words "and may mention the name of Allah," refer to the great spiritual benefits which Muslims can and should derive from the Pilgrimage to Mecca. See also 3:98.
b
2:199; 5:3.
c
2:204.
1947
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It also possesses great potentialities to weld Muslims of different nationalities into one strong international brotherhood of Islam. Muslims from all parts of the world who meet at Mecca once a year can exchange views on matter of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with problems that confront their brethren in Faith in other countries, to profit by one another’s experience and to cooperate with one another in many other ways. Mecca being God’s appointed Centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organisation for the whole of the Muslim world.
ثُمَّ لْيَقْضُوا۟ تَفَثَهُمْ وَلْيُوفُوا۟ نُذُورَهُمْ وَلْيَطَّوَّفُوا۟ بِٱلْبَيْتِ ٱلْعَتِيقِ
Al-Baitul-‘Atiq means, free, excellent and very old House (Lane). The epithet 'free' implies a prophecy that no hostile power will ever be able to conquer it. It shall always remain free. The epithet, 'excellent' signifies that the Ka‘bah shall always occupy a position of honour in the world. The fact that the Ka‘bah is a very ancient house of worship in the world finds corroboration in another verse of the Qur’an (3:97). It was in existence long before Abraham brought his wife Hagar and his son Ishmael to settle in the barren, bleak and arid valley of Mecca (14:38). Noah is believed by some to have performed the circuit of the Ka‘bah (Tabari as quoted by Enc. of Islam). Historians of established repute and authority, including even some very hostile critics of Islam, have admitted that the Ka‘bah had been held sacred from time immemorial. Diodorus Siculus writing about the region now known as the Hijaz says: 'There is in this country a temple greatly revered by all the Arabs to which th
Important Words:
لیقضوا تفثھم (accomplish their needful acts of cleansing). تفث (tafathun) is infinitive noun from (tafatha) which means, he left off shaving his pubes and in consequence became dirty.
قضی تفثه means, he removed his uncleanliness. The Quranic expression لیقضوا تفثھم means, then let them accomplish their needful acts of shaving and cleansing (Lane & Aqrab).
العتیق (ancient) is derived from عتق. They say, عتق العبد i.e. the slave became free. عتیق الخمر means, the wine became old and good. عتیق means, free from slavery or emancipated; old; beautiful; excellent (Lane & Aqrab).
Commentary:
The words, "and go round the ancient House," refer to the last tawaf or circumambulation round the Ka‘bah.
The seven circuits round the Ka‘bah correspond to seven prayers of Abraham which he uttered when, with the assistance of his son Ishmael, he was building the Ka‘bah. The prayers are given in 2:129-130 and are as follows:
1. "Our Lord make us submissive to Thee;
2. "and make of our offspring a people submissive to thee;
3. "show us our ways of worship;
4. "turn to us with mercy;
5. "raise up among them a Messenger from among themselves;
6. "who may recite to them thy Signs, may teach them the Book and wisdom;
In view of the three meanings of the root word عتق, the expression البیت العتیق would mean, free, excellent and a very old House. The epithet 'free' implies a prophecy that no hostile power will ever be able to conquer it. It shall always remain free. The second epithet, i.e. excellent, signifies that the Ka‘bah shall always occupy a position of honour in the world. It has also been described as البیت الحرام (the Sacred House) in the Quran. The fact that the Ka‘bah is a very ancient House of worship in the world finds corroboration in another verse of the Quran (3:97) where it is said that it is the very first House founded for Divine worship. In 14:38 we find that the Ka‘bah was in existence long before Abraham brought his wife Hagar and his son Ishmael to settle in the barren, bleak and arid valley of Mecca. Noah is believed by some to have performed the circuit of the Ka‘bah (Tabari as quoted by Enc. of Islam). Historians of established repute and authority, including even some very hostile critics of Islam, have admitted that the Ka‘bah had been held sacred from time immemorial. Diodorus Siculus writing about the region now known as the Hijaz says that there is in this country a temple greatly revered by all the Arabs "to which the neighbouring peoples throng from all sides." "These words," says Sir William Muir, "must refer to the Holy House of Mecca for we know of no other which ever commanded the universal homage of Arabia… Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia so extensive an homage must have had its beginning in an extremely remote age" (Muir, p. ciii).
The fact seems to be that the Ka‘bah was first built by Adam and after that it was washed away by the great Deluge in the time of Noah and was later rebuilt by Abraham. See also 2:128-129.
2460
Important Words:
لیقضوا تفثھم (accomplish their needful acts of cleansing). تفث (tafathun) is infinitive noun from (tafatha) which means, he left off shaving his pubes and in consequence became dirty.
قضی تفثه means, he removed his uncleanliness. The Quranic expression لیقضوا تفثھم means, then let them accomplish their needful acts of shaving and cleansing (Lane & Aqrab).
العتیق (ancient) is derived from عتق. They say, عتق العبد i.e. the slave became free. عتیق الخمر means, the wine became old and good. عتیق means, free from slavery or emancipated; old; beautiful; excellent (Lane & Aqrab).
Commentary:
The words, "and go round the ancient House," refer to the last tawaf or circumambulation round the Ka‘bah.
The seven circuits round the Ka‘bah correspond to seven prayers of Abraham which he uttered when, with the assistance of his son Ishmael, he was building the Ka‘bah. The prayers are given in 2:129-130 and are as follows:
1. "Our Lord make us submissive to Thee;
2. "and make of our offspring a people submissive to thee;
3. "show us our ways of worship;
4. "turn to us with mercy;
5. "raise up among them a Messenger from among themselves;
6. "who may recite to them thy Signs, may teach them the Book and wisdom;
In view of the three meanings of the root word عتق, the expression البیت العتیق would mean, free, excellent and a very old House. The epithet 'free' implies a prophecy that no hostile power will ever be able to conquer it. It shall always remain free. The second epithet, i.e. excellent, signifies that the Ka‘bah shall always occupy a position of honour in the world. It has also been described as البیت الحرام (the Sacred House) in the Quran. The fact that the Ka‘bah is a very ancient House of worship in the world finds corroboration in another verse of the Quran (3:97) where it is said that it is the very first House founded for Divine worship. In 14:38 we find that the Ka‘bah was in existence long before Abraham brought his wife Hagar and his son Ishmael to settle in the barren, bleak and arid valley of Mecca. Noah is believed by some to have performed the circuit of the Ka‘bah (Tabari as quoted by Enc. of Islam). Historians of established repute and authority, including even some very hostile critics of Islam, have admitted that the Ka‘bah had been held sacred from time immemorial. Diodorus Siculus writing about the region now known as the Hijaz says that there is in this country a temple greatly revered by all the Arabs "to which the neighbouring peoples throng from all sides." "These words," says Sir William Muir, "must refer to the Holy House of Mecca for we know of no other which ever commanded the universal homage of Arabia… Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia so extensive an homage must have had its beginning in an extremely remote age" (Muir, p. ciii).
The fact seems to be that the Ka‘bah was first built by Adam and after that it was washed away by the great Deluge in the time of Noah and was later rebuilt by Abraham. See also 2:128-129.
1948
Al-Baitul-‘Atiq means, free, excellent and very old House (Lane). The epithet 'free' implies a prophecy that no hostile power will ever be able to conquer it. It shall always remain free. The epithet, 'excellent' signifies that the Ka‘bah shall always occupy a position of honour in the world. The fact that the Ka‘bah is a very ancient house of worship in the world finds corroboration in another verse of the Qur’an (3:97). It was in existence long before Abraham brought his wife Hagar and his son Ishmael to settle in the barren, bleak and arid valley of Mecca (14:38). Noah is believed by some to have performed the circuit of the Ka‘bah (Tabari as quoted by Enc. of Islam). Historians of established repute and authority, including even some very hostile critics of Islam, have admitted that the Ka‘bah had been held sacred from time immemorial. Diodorus Siculus writing about the region now known as the Hijaz says: 'There is in this country a temple greatly revered by all the Arabs to which th
ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَٰتِ ٱللَّهِ فَهُوَ خَيْرٌ لَّهُۥ عِندَ رَبِّهِۦ ۗ وَأُحِلَّتْ لَكُمُ ٱلْأَنْعَٰمُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَٱجْتَنِبُوا۟ ٱلرِّجْسَ مِنَ ٱلْأَوْثَٰنِ وَٱجْتَنِبُوا۟ قَوْلَ ٱلزُّورِ
5:3.
5:2; 6:146.
5:3.
5:2; 6:146.
Commentary:
The words, "whoso honours the sacred things of Allah, it will be good for him with his Lord," signify that a Muslim should not treat lightly or with disrespect such things as God has sanctified or held sacred. The words cover all those things and persons that God has honoured.
In the last sentence of the verse lying and idol worship have been condemned as equally heinous. Of all abominations, falsehood, perhaps, plays the greatest part in the moral degradation of a man, second only to idol worship.
The verse also points to the great truth that without fully subscribing to the belief in Divine Unity it is impossible to get rid of mental confusion and bewilderment and to enjoy real peace of mind. An idolater falls an easy victim to unfounded superstitious fears.
d
5:3.
e
5:2; 6:146.
a
5:3.
b
5:2; 6:146.
2461
Commentary:
The words, "whoso honours the sacred things of Allah, it will be good for him with his Lord," signify that a Muslim should not treat lightly or with disrespect such things as God has sanctified or held sacred. The words cover all those things and persons that God has honoured.
In the last sentence of the verse lying and idol worship have been condemned as equally heinous. Of all abominations, falsehood, perhaps, plays the greatest part in the moral degradation of a man, second only to idol worship.
The verse also points to the great truth that without fully subscribing to the belief in Divine Unity it is impossible to get rid of mental confusion and bewilderment and to enjoy real peace of mind. An idolater falls an easy victim to unfounded superstitious fears.
a
5:3.
b
5:2; 6:146.
حُنَفَآءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِۦ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخْطَفُهُ ٱلطَّيْرُ أَوْ تَهْوِى بِهِ ٱلرِّيحُ فِى مَكَانٍ سَحِيقٍ
人是安拉的最高贵的创造物。整个宇宙--------日、月、星辰、大地、海洋、山脉等等都是为人服务的。人在道德上与精神上都能达到很高的境界。在人的身上可以反映出安拉的常德。因而, 如果人把自己降到很低的地位去崇拜无生命的物体时, 那他就像从天落下, 从精神的高峰跌落到道德的低谷, 智力也随之减退。
قرآن مجید میں کَاَ نَّھَا ہے مگر لغت میں لکھا ہے کہ ’’ک‘‘ زائد حرف کے طور پر یعنی صرف تاکید کے لئے بھی استعمال ہوتا ہے اس لئے ہم نے اس کے ترجمہ کو چھوڑ دیا ہے۔
آیت میں ’’اَوْ‘‘ کا لفظ ہے ہم نے اس کے معنے ’’اور‘‘کے کئے ہیں اور یہ عربی زبان کے لحاظ سے درست ہے۔
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc. have been made to serve him. He can rise morally and spiritually so high as to reflect in his person Divine attributes. So if he degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation.
Commentary:
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc., have been made to serve him. He can rise morally and spiritually so high as to reflect in his person the Divine attributes. So if man whom God has given the highest place in His whole creation degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation. This, in brief, is the purport of this verse.
A brief note on idolatry is here called for. Broadly speaking idolatry consists in the paying of Divine honours to idols, images or any created object; the ascription of Divine powers to natural agencies and the excessive admiration, veneration or love for any person or thing. Besides this, idolatry has several other subtler forms. Some of these are as follows:
1. To believe that there are more beings than one who possess equal and similar powers and attributes and who have equal share in the creation and control of the universe with God.
2. To show allegiance or veneration to beings or objects other than God in the form of acts and movements of the body which are expressive of the highest veneration for those beings or objects and which are prescribed by different religions to be offered only to the Supreme Being and which have been regarded as part of worship, such as prostration, etc.
3. To rely fully and completely upon material means for the fulfilment of one’s needs to the entire exclusion of trust in God.
4. To ascribe to human beings attributes which are God’s own exclusive prerogatives, such as His being Eternal and Everlasting and His attribute of creation or quickening the dead.
5. To think of a person that he has attained to such stage of nearness to God that God is bound to and does accept all his prayers. This amounts to ascribing Divine powers to him.
6. To entertain feelings of love, veneration for, or fear of, any human being greater or even equal to those which he has for God. All these different forms of idolatry have been expressed by the four words used by the Quran, viz. ند (like or equal); شریک (co-partner or sharer); اله(worthy of worship) and رب (sustainer).
861
人是安拉的最高贵的创造物。整个宇宙--------日、月、星辰、大地、海洋、山脉等等都是为人服务的。人在道德上与精神上都能达到很高的境界。在人的身上可以反映出安拉的常德。因而, 如果人把自己降到很低的地位去崇拜无生命的物体时, 那他就像从天落下, 从精神的高峰跌落到道德的低谷, 智力也随之减退。
2
قرآن مجید میں کَاَ نَّھَا ہے مگر لغت میں لکھا ہے کہ ’’ک‘‘ زائد حرف کے طور پر یعنی صرف تاکید کے لئے بھی استعمال ہوتا ہے اس لئے ہم نے اس کے ترجمہ کو چھوڑ دیا ہے۔
3
آیت میں ’’اَوْ‘‘ کا لفظ ہے ہم نے اس کے معنے ’’اور‘‘کے کئے ہیں اور یہ عربی زبان کے لحاظ سے درست ہے۔
2462
Commentary:
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc., have been made to serve him. He can rise morally and spiritually so high as to reflect in his person the Divine attributes. So if man whom God has given the highest place in His whole creation degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation. This, in brief, is the purport of this verse.
A brief note on idolatry is here called for. Broadly speaking idolatry consists in the paying of Divine honours to idols, images or any created object; the ascription of Divine powers to natural agencies and the excessive admiration, veneration or love for any person or thing. Besides this, idolatry has several other subtler forms. Some of these are as follows:
1. To believe that there are more beings than one who possess equal and similar powers and attributes and who have equal share in the creation and control of the universe with God.
2. To show allegiance or veneration to beings or objects other than God in the form of acts and movements of the body which are expressive of the highest veneration for those beings or objects and which are prescribed by different religions to be offered only to the Supreme Being and which have been regarded as part of worship, such as prostration, etc.
3. To rely fully and completely upon material means for the fulfilment of one’s needs to the entire exclusion of trust in God.
4. To ascribe to human beings attributes which are God’s own exclusive prerogatives, such as His being Eternal and Everlasting and His attribute of creation or quickening the dead.
5. To think of a person that he has attained to such stage of nearness to God that God is bound to and does accept all his prayers. This amounts to ascribing Divine powers to him.
6. To entertain feelings of love, veneration for, or fear of, any human being greater or even equal to those which he has for God. All these different forms of idolatry have been expressed by the four words used by the Quran, viz. ند (like or equal); شریک (co-partner or sharer); اله(worthy of worship) and رب (sustainer).
1949
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc. have been made to serve him. He can rise morally and spiritually so high as to reflect in his person Divine attributes. So if he degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation.
ذَٰلِكَ وَمَن يُعَظِّمْ شَعَٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقْوَى ٱلْقُلُوبِ
2:159.
The verse implies that the object underlying all the commandments and ordinances of Islam is to inculcate righteousness and purity of heart. All Islamic rites and acts of worship are only means that lead to this supreme goal.
2:159.
Commentary:
For شعائر اللّٰه see 2:159 & 5:3. The verse implies that the object underlying all the commandments and ordinances of Islam is to inculcate righteousness and purity of heart. All Islamic rites and acts of worship are only means that lead to this supreme goal.
a
2:159.
862
这节经文说明, 伊斯兰教一切经律和命令的目的是反复灌输心灵的敬畏和纯洁。一切伊斯兰教的典礼朝拜活动都只是引到这一至高无上的目标的手段。
a
2:159.
2463
Commentary:
For شعائر اللّٰه see 2:159 & 5:3. The verse implies that the object underlying all the commandments and ordinances of Islam is to inculcate righteousness and purity of heart. All Islamic rites and acts of worship are only means that lead to this supreme goal.
a
2:159.
1950
The verse implies that the object underlying all the commandments and ordinances of Islam is to inculcate righteousness and purity of heart. All Islamic rites and acts of worship are only means that lead to this supreme goal.
لَكُمْ فِيهَا مَنَٰفِعُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ مَحِلُّهَآ إِلَى ٱلْبَيْتِ ٱلْعَتِيقِ
2:197; 48:26.
2:197; 48:26.
The animals that are brought to Mecca for sacrifice may be used for riding and carrying burdens or their milk may be used before they are sacrificed. They can serve many other useful purposes.
2:197; 48:26.
Commentary:
The animals that are brought to Mecca for sacrifice may be used for riding, and carrying burdens or their milk may be used before they are sacrificed. They can serve other useful purposes.
b
2:197; 48:26.
b
2:197; 48:26.
2464
Commentary:
The animals that are brought to Mecca for sacrifice may be used for riding, and carrying burdens or their milk may be used before they are sacrificed. They can serve other useful purposes.
b
2:197; 48:26.
1951
The animals that are brought to Mecca for sacrifice may be used for riding and carrying burdens or their milk may be used before they are sacrificed. They can serve many other useful purposes.