Ruku 98 ع
Section 98 of 556 • 7 Verses
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَيَبْلُوَنَّكُمُ ٱللَّهُ بِشَىْءٍ مِّنَ ٱلصَّيْدِ تَنَالُهُۥٓ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ ٱللَّهُ مَن يَخَافُهُۥ بِٱلْغَيْبِ ۚ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌ
57:26.
57:26.
As hunting is ordinarily done in a jungle where one is generally alone and where there is none beside God to observe one breaking the Divine commandments, the verse fittingly mentions hunting to illustrate God- fearingness. It also serves as an introduction to the commandment that follows in the next verse.
57:26.
Commentary:
As hunting is ordinarily done in a jungle where one is generally alone and where there is none beside God to observe one’s breaking Divine commandments, the verse fittingly mentions hunting to illustrate تقوی or God-fearingness. While engaged in hunting, man’s abstention from violating Divine commandments would show that he has really done so out of the fear of God. It is thus that, by an outward act, the inner condition of a man’s heart may become revealed.
The verse also serves as an introduction to the commandment that follows in the next verse and prepares believers for the acceptance of an injunction which ran counter to the prevalent practice.
c
57:26.
a
57:26.
722
Commentary:
As hunting is ordinarily done in a jungle where one is generally alone and where there is none beside God to observe one’s breaking Divine commandments, the verse fittingly mentions hunting to illustrate تقوی or God-fearingness. While engaged in hunting, man’s abstention from violating Divine commandments would show that he has really done so out of the fear of God. It is thus that, by an outward act, the inner condition of a man’s heart may become revealed.
The verse also serves as an introduction to the commandment that follows in the next verse and prepares believers for the acceptance of an injunction which ran counter to the prevalent practice.
a
57:26.
792
As hunting is ordinarily done in a jungle where one is generally alone and where there is none beside God to observe one breaking the Divine commandments, the verse fittingly mentions hunting to illustrate God- fearingness. It also serves as an introduction to the commandment that follows in the next verse.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌ ۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًا فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًۢا بَٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّٰرَةٌ طَعَامُ مَسَٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِهِۦ ۗ عَفَا ٱللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ ۗ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ
2:276.
5:2, 97.
5:2, 97.
Important Words:
انتقام (retribution) is derived from نقم. They say نقم الیه i.e. he exacted vengeance upon him; he punished him. انتقمت منهmeans, I took vengeance on him; I inflicted penal retribution on him or I punished him. انتقام thus means, vengeance, punishment or penal retribution (Lane & Aqrab). See also 3:5 and 5:60.
Commentary:
If a man kills game, when he is in the state of احرام (pilgrimage), he should give as compensation a like animal to be taken to Mecca for sacrifice. For instance, if the game killed by him is a deer, he should offer a goat. If the like of the game killed cannot be found, then an animal costing approximately as much as the game killed should be offered, or failing that, the pilgrim should spend the estimated price of the game in feeding the poor, which is two مد per head according to some theologians and one صاع according to others, a مد being roughly two handfuls of corn while a صاع is four times as much as a مد. If, however, the pilgrim is unable to do even that, he should fast for as many days as the number of the poor he could feed with the estimated price of the game killed. The fasting and the feeding of the poor, as the case may be, should preferably be done at Mecca.
a
2:276.
d
5:2, 97.
a
5:2, 97.
b
2:276.723
Important Words:
انتقام (retribution) is derived from نقم. They say نقم الیه i.e. he exacted vengeance upon him; he punished him. انتقمت منهmeans, I took vengeance on him; I inflicted penal retribution on him or I punished him. انتقام thus means, vengeance, punishment or penal retribution (Lane & Aqrab). See also 3:5 and 5:60.
Commentary:
If a man kills game, when he is in the state of احرام (pilgrimage), he should give as compensation a like animal to be taken to Mecca for sacrifice. For instance, if the game killed by him is a deer, he should offer a goat. If the like of the game killed cannot be found, then an animal costing approximately as much as the game killed should be offered, or failing that, the pilgrim should spend the estimated price of the game in feeding the poor, which is two مد per head according to some theologians and one صاع according to others, a مد being roughly two handfuls of corn while a صاع is four times as much as a مد. If, however, the pilgrim is unable to do even that, he should fast for as many days as the number of the poor he could feed with the estimated price of the game killed. The fasting and the feeding of the poor, as the case may be, should preferably be done at Mecca.
a
2:276.
b
5:2, 97.
أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ وَطَعَامُهُۥ مَتَٰعًا لَّكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًا ۗ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ
5:2, 96.
واؤ کے معنے عربی زبان میں ’’لیکن‘‘ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
5:2, 96.
The word "sea" includes rivers, streams, lakes, ponds, etc. See 7:139.
5:2, 96.
Commentary:
The word بحر (sea) here includes rivers, streams, lakes, ponds, etc. See 7:139.
As during the time of Pilgrimage, hunting on land is likely to prove inconvenient and even dangerous to pilgrims visiting the Ka‘bah, whereas the catching of sea-game does not interfere with traffic, so the former has been prohibited and the latter allowed.
b
5:2, 96.
1
واؤ کے معنے عربی زبان میں ’’لیکن‘‘ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
a
5:2, 96.
724
Commentary:
The word بحر (sea) here includes rivers, streams, lakes, ponds, etc. See 7:139.
As during the time of Pilgrimage, hunting on land is likely to prove inconvenient and even dangerous to pilgrims visiting the Ka‘bah, whereas the catching of sea-game does not interfere with traffic, so the former has been prohibited and the latter allowed.
b
5:2, 96.
793
The word "sea" includes rivers, streams, lakes, ponds, etc. See 7:139.
۞ جَعَلَ ٱللَّهُ ٱلْكَعْبَةَ ٱلْبَيْتَ ٱلْحَرَامَ قِيَٰمًا لِّلنَّاسِ وَٱلشَّهْرَ ٱلْحَرَامَ وَٱلْهَدْىَ وَٱلْقَلَٰٓئِدَ ۚ ذَٰلِكَ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
قِـیَامًا کے معنے ہیں ایسی تعلیم جو کبھی منسوخ نہیں ہوتی (مفردات)
5:3.
2:126; 3:97, 98.
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. Pilgrimage is a means of support for men in a material sense also. Muslims from all parts of the world visit the Ka‘bah in hundreds of thousands every year and this serves as a potent means of support for the Meccans. But the promise is not confined to the people of Mecca but encompasses in its purview all mankind. Qiyam also signifies a teaching which is permanent and not subject to abrogation.
2:126; 3:97-98.
5:3.
Important Words:
قیاما (means of support and uplift) is the noun-infinitive from قام meaning, he stood up, or he stood still. They say: قام المرأةi.e. he (the husband) supported or maintained the woman. قام به قیاما تاما means, he managed it (an affair, etc.) perfectly. قیاماtherefore signifies, means of support and uplift (Lane, Aqrab & Zamakhshari). See also 4:6.
Commentary:
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. But it is regrettable that wealthy Muslims have now generally grown negligent in this respect, with the result that their glory has departed.
Pilgrimage is also a means of support for men in a material sense. Muslims from all parts of the world visit the Ka‘bah and this serves as a means of support for the people of Mecca. Abraham left his wife Hagar and his son Ishmael in the wilderness of Paran near Mecca, apparently to die from starvation. But God made provision not only for Hagar and Ishmael in that barren and bleak desert but also for their posterity for all times to come. See also ch. 106. But to say that the promise that the Pilgrimage will continue to prove a means of subsistence for Meccans only is to limit its vast scope and application. It certainly is not confined to the people of Mecca but encompasses all mankind. It is clear from the verse that not only will the Pilgrimage to Mecca with its attendant rites continue till the end of time, but that the world itself will last only so long as the Pilgrimage to the Ka‘bah continues and that it will come to an end when the Pilgrimage ceases to be performed. This is indeed a great prophecy; for there have been many places in the world which were the resorts of pilgrims in their own time but which have long ceased to be so and are now deserted and forgotten. But the Ka‘bah is meant to remain for all times "an inviolable house and a means of support and uplift for mankind".
c
2:126; 3:97, 98.
d
5:3.
1
قِـیَامًا کے معنے ہیں ایسی تعلیم جو کبھی منسوخ نہیں ہوتی (مفردات)
b
2:126; 3:97-98.
c
5:3.
725
Important Words:
قیاما (means of support and uplift) is the noun-infinitive from قام meaning, he stood up, or he stood still. They say: قام المرأةi.e. he (the husband) supported or maintained the woman. قام به قیاما تاما means, he managed it (an affair, etc.) perfectly. قیاماtherefore signifies, means of support and uplift (Lane, Aqrab & Zamakhshari). See also 4:6.
Commentary:
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. But it is regrettable that wealthy Muslims have now generally grown negligent in this respect, with the result that their glory has departed.
Pilgrimage is also a means of support for men in a material sense. Muslims from all parts of the world visit the Ka‘bah and this serves as a means of support for the people of Mecca. Abraham left his wife Hagar and his son Ishmael in the wilderness of Paran near Mecca, apparently to die from starvation. But God made provision not only for Hagar and Ishmael in that barren and bleak desert but also for their posterity for all times to come. See also ch. 106. But to say that the promise that the Pilgrimage will continue to prove a means of subsistence for Meccans only is to limit its vast scope and application. It certainly is not confined to the people of Mecca but encompasses all mankind. It is clear from the verse that not only will the Pilgrimage to Mecca with its attendant rites continue till the end of time, but that the world itself will last only so long as the Pilgrimage to the Ka‘bah continues and that it will come to an end when the Pilgrimage ceases to be performed. This is indeed a great prophecy; for there have been many places in the world which were the resorts of pilgrims in their own time but which have long ceased to be so and are now deserted and forgotten. But the Ka‘bah is meant to remain for all times "an inviolable house and a means of support and uplift for mankind".
a
5:3.
c
2:126; 3:97, 98.
794
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. Pilgrimage is a means of support for men in a material sense also. Muslims from all parts of the world visit the Ka‘bah in hundreds of thousands every year and this serves as a potent means of support for the Meccans. But the promise is not confined to the people of Mecca but encompasses in its purview all mankind. Qiyam also signifies a teaching which is permanent and not subject to abrogation.
ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
15:50, 51.
15:50, 51.
15:50-51.
Commentary:
The Divine attributes of forgiveness and mercy are given great prominence in the Quran. My mercy encompasses all things, says the Holy Book (7:157). Therefore, whenever God warns people of His punishment in the Quran, He also makes it a point to remind them of His attributes of forgiveness and mercy, thus showing that these attributes predominate over His other attributes and only await a gesture of goodness on the part of man to show themselves.
e
15:50, 51.
a
15:50-51.
726
Commentary:
The Divine attributes of forgiveness and mercy are given great prominence in the Quran. My mercy encompasses all things, says the Holy Book (7:157). Therefore, whenever God warns people of His punishment in the Quran, He also makes it a point to remind them of His attributes of forgiveness and mercy, thus showing that these attributes predominate over His other attributes and only await a gesture of goodness on the part of man to show themselves.
b
15:50, 51.
مَّا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَٰغُ ۗ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ
16:83; 36:18; 64:13.
2:78; 6:4; 11:6; 16:20.
Commentary:
This verse sheds some light on the responsibility and duty of a Prophet. With the deliverance of the message entrusted to a Prophet, his duty ends, and he is not responsible if, in spite of his clear warnings, the people reject his mission. He has not been given the power to force them to believe. In fact, each Divine Message serves as a guidance for the people to whom it is given. If they live upto it and repent of their evil ways, they find God Forgiving and Merciful; but if they persist in their wicked practices, they are punished and God makes another people take their place.
f
16:83; 36:18; 64:13.
g
2:78; 6:4; 11:6; 16:20.
a
16:83; 36:18; 64:13.
b
2:78; 6:4; 11:6; 16:20.
727
Commentary:
This verse sheds some light on the responsibility and duty of a Prophet. With the deliverance of the message entrusted to a Prophet, his duty ends, and he is not responsible if, in spite of his clear warnings, the people reject his mission. He has not been given the power to force them to believe. In fact, each Divine Message serves as a guidance for the people to whom it is given. If they live upto it and repent of their evil ways, they find God Forgiving and Merciful; but if they persist in their wicked practices, they are punished and God makes another people take their place.
c
16:83; 36:18; 64:13.
d
2:78; 6:4; 11:6; 16:20.
قُل لَّا يَسْتَوِى ٱلْخَبِيثُ وَٱلطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ ۚ فَٱتَّقُوا۟ ٱللَّهَ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ لَعَلَّكُمْ تُفْلِحُونَ
2:268.
2:268.
Being naturally influenced by his environment man is prone to follow and imitate others, particularly when they happen to be in the majority. The verse contains a warning against unthinking and blind following of the majority.
2:268.
Commentary:
Being naturally influenced by his environment, man is prone to follow and imitate what others do, particularly when they happen to be in the majority. This verse, however, is a warning against unthinking and blind following of the majority. The real criterion by which the worth of a thing is to be judged is not how many people do it, but what good it contains; and, God being the source of all good, the only true and unfailing test is, as the verse puts it, تقوی or God-fearingness.
a
2:268.
c
2:268.
728
Commentary:
Being naturally influenced by his environment, man is prone to follow and imitate what others do, particularly when they happen to be in the majority. This verse, however, is a warning against unthinking and blind following of the majority. The real criterion by which the worth of a thing is to be judged is not how many people do it, but what good it contains; and, God being the source of all good, the only true and unfailing test is, as the verse puts it, تقوی or God-fearingness.
e
2:268.
795
Being naturally influenced by his environment man is prone to follow and imitate others, particularly when they happen to be in the majority. The verse contains a warning against unthinking and blind following of the majority.