Topic: Calendar
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۞ يَسْـَٔلُونَكَ عَنِ ٱلْأَهِلَّةِ ۖ قُلْ هِىَ مَوَٰقِيتُ لِلنَّاسِ وَٱلْحَجِّ ۗ وَلَيْسَ ٱلْبِرُّ بِأَن تَأْتُوا۟ ٱلْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ ٱلْبِرَّ مَنِ ٱتَّقَىٰ ۗ وَأْتُوا۟ ٱلْبُيُوتَ مِنْ أَبْوَٰبِهَا ۚ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
2:198; 9:36.
2:178.
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 beginning and the breaking of the daily fast; and where worship is to be completed within 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. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
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.
b
2:198; 9:36.
c
2:178.
126
伊斯兰教利用太阴系和太阳系两者计时。礼拜在白天的不同时候举行, 则使用太阳系计时, 如每日五次礼拜, 或每日的斋戒开始和中止; 凡崇拜仪式要在某一特定的月份或该月的某一时间完成者, 则使用太阴系, 如选择斋戒月份或规定朝觐的时间等。这样, 伊斯兰教利用两种体系; 因此就计时来说, 太阳系和太阴系都是伊斯兰教的。
1
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
a
2:198; 9:36.
b
2:178.
196
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.
a
2:198; 9:36.
b
2:178.
217
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 beginning and the breaking of the daily fast; and where worship is to be completed within 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. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
218
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
ٱلْحَجُّ أَشْهُرٌ مَّعْلُومَٰتٌ ۚ فَمَن فَرَضَ فِيهِنَّ ٱلْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ ۗ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ يَعْلَمْهُ ٱللَّهُ ۗ وَتَزَوَّدُوا۟ فَإِنَّ خَيْرَ ٱلزَّادِ ٱلتَّقْوَىٰ ۚ وَٱتَّقُونِ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ
2:190; 9:36.
3:98; 22:28.
Rafath includes all foul, immodest and lewd talk as well as acts relating to sex. Fusuq signifies transgression against the laws of God and disobedience of lawful authority, whether spiritual or temporal. And Jidal means, disputes and quarrels with co-travellers, companions and neighbours.
2:190; 9:36.
3:98; 22:28.
Important Words:
رفث (foul talk) means, foul, immodest or lewd talk or speech in relation to women. It also signifies acts leading to and including coition (Mufradat & Lane). See also 2:188.
فسوق (transgression) is the same as فسق for which see note on 2:27.
جدال (quarrelling) is derived from جدل. They say جدل الحبل i.e. he twisted the rope. جدل الرجل means, his dispute or quarrel became intensified. جادله means, he disputed or quarrelled with him. Thus جدال means, dispute or quarrel, or the use of strong and hot words (Aqrab).
تزودوا (furnish yourselves) and الزاد (provision) are both derived from زاد with واو as the central root letter. They say زادالرجلi.e. the man prepared a provision for himself for a journey, etc. تزود means, he took for himself a provision. تزودمن الامیرکتابا الی عامله means, he took from the caliph a letter of introduction to his governor so that the latter might afford him his assistance as and when required. الزاد means, any provision, etc. taken when proceeding on a journey (Aqrab). The word is used of extra store meant for future use (Mufradat).
Commentary:
The clause the months of the Hajj are well known is intended to hint that, in the matter of the time of Pilgrimage, the Quran gives no new commandment. The established custom is the right one, being rightly retained by the Arabs from the days of Abraham and Ishmael. The three lunar months during which one may formally undertake the Pilgrimage and enter into the state of Ihram are Shawwal, Dhul-Qa‘dah and the first ten days of Dhul-Hijjah (Bukhari).
The clause, there is to be no foul talk, nor any transgression nor any quarrelling during the Pilgrimage, does not mean that such acts are permissible at other times but that these are necessary conditions for the completion of Pilgrimage, which would be like a soulless body if one indulged in such things while undertaking it. Another purpose underlying these injunctions is that a person should abstain from them particularly during the period of Pilgrimage so that it might become easy for him to shun these things at other times as well. The three vices selected are typical of what should be scrupulously avoided in a religious gathering like that at the Pilgrimage. رفث (rafath) stands for all foul, immodest and lewd talk as well as acts relating to sex. فسوق (fusuq) stands for transgression against the laws of God and disobedience of lawful authority, whether spiritual or temporal. And جدال (jidal) stands for disputes and quarrels with co-travellers, companions and neighbours.
The clause, And furnish yourselves with necessary provisions, does not only refer to the preparation which one makes for an ordinary journey which is necessary in its own way, but also to the preparation which one has to make for a spiritual journey. In this sense the clause would signify "provide yourselves with piety and righteousness;" and in order to emphasize the latter kind of provision, the Quran fittingly adds, and surely the best provision is righteousness. But ordinary provision is also necessary; for, if a man does not take necessary provisions with him, he will be certainly put to great inconvenience and hardship on the way and will have to beg of others for help and both these things are detrimental to the noble object underlying Pilgrimage.
a
2:190; 9:36.
b
3:98; 22:28.
139
رَفَثْ (Rafath) 包括各种下流、不正派和淫猥的谈吐以及关于一些性行为。فُسُوْق (Fusuq) 意味着违反安拉的法规和对法权当局的不服从, 不论属于精神的或世俗的。而 جِدَال (Jidal) 是指同路人、伙伴和邻居的纷争与吵架。
a
2:190; 9:36.
b
3:98; 22:28.
204
Important Words:
رفث (foul talk) means, foul, immodest or lewd talk or speech in relation to women. It also signifies acts leading to and including coition (Mufradat & Lane). See also 2:188.
فسوق (transgression) is the same as فسق for which see note on 2:27.
جدال (quarrelling) is derived from جدل. They say جدل الحبل i.e. he twisted the rope. جدل الرجل means, his dispute or quarrel became intensified. جادله means, he disputed or quarrelled with him. Thus جدال means, dispute or quarrel, or the use of strong and hot words (Aqrab).
تزودوا (furnish yourselves) and الزاد (provision) are both derived from زاد with واو as the central root letter. They say زادالرجلi.e. the man prepared a provision for himself for a journey, etc. تزود means, he took for himself a provision. تزودمن الامیرکتابا الی عامله means, he took from the caliph a letter of introduction to his governor so that the latter might afford him his assistance as and when required. الزاد means, any provision, etc. taken when proceeding on a journey (Aqrab). The word is used of extra store meant for future use (Mufradat).
Commentary:
The clause the months of the Hajj are well known is intended to hint that, in the matter of the time of Pilgrimage, the Quran gives no new commandment. The established custom is the right one, being rightly retained by the Arabs from the days of Abraham and Ishmael. The three lunar months during which one may formally undertake the Pilgrimage and enter into the state of Ihram are Shawwal, Dhul-Qa‘dah and the first ten days of Dhul-Hijjah (Bukhari).
The clause, there is to be no foul talk, nor any transgression nor any quarrelling during the Pilgrimage, does not mean that such acts are permissible at other times but that these are necessary conditions for the completion of Pilgrimage, which would be like a soulless body if one indulged in such things while undertaking it. Another purpose underlying these injunctions is that a person should abstain from them particularly during the period of Pilgrimage so that it might become easy for him to shun these things at other times as well. The three vices selected are typical of what should be scrupulously avoided in a religious gathering like that at the Pilgrimage. رفث (rafath) stands for all foul, immodest and lewd talk as well as acts relating to sex. فسوق (fusuq) stands for transgression against the laws of God and disobedience of lawful authority, whether spiritual or temporal. And جدال (jidal) stands for disputes and quarrels with co-travellers, companions and neighbours.
The clause, And furnish yourselves with necessary provisions, does not only refer to the preparation which one makes for an ordinary journey which is necessary in its own way, but also to the preparation which one has to make for a spiritual journey. In this sense the clause would signify "provide yourselves with piety and righteousness;" and in order to emphasize the latter kind of provision, the Quran fittingly adds, and surely the best provision is righteousness. But ordinary provision is also necessary; for, if a man does not take necessary provisions with him, he will be certainly put to great inconvenience and hardship on the way and will have to beg of others for help and both these things are detrimental to the noble object underlying Pilgrimage.
a
2:190; 9:36.
b
3:98; 22:28.
233
Rafath includes all foul, immodest and lewd talk as well as acts relating to sex. Fusuq signifies transgression against the laws of God and disobedience of lawful authority, whether spiritual or temporal. And Jidal means, disputes and quarrels with co-travellers, companions and neighbours.
فَالِقُ ٱلْإِصْبَاحِ وَجَعَلَ ٱلَّيْلَ سَكَنًا وَٱلشَّمْسَ وَٱلْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ
113:2.
25:48; 78:11.
36:39, 40; 55:6.
Just as by working during the day, a man gets tired and he goes to sleep at night and is refreshed similarly, the people among whom the Holy Prophet made his appearance had a long night of rest, and their faculties having been reinvigorated they were full of spiritual energy and were eminently fitted to ascend the heights of spiritual development under his lead.
Just as in the physical world the sun and the moon are indispensable for measuring time and as sources of light, so are the Prophets of God indispensable in the spiritual world.
113:2.
25:48; 78:11.
36:39-40; 55:6.
Important Words:
حسبانا (reckoning) is the noun-infinitive from حسب. They sayحسبه i.e. he numbered or counted or reckoned it. حسبان means, numbering, counting or reckoning; also punishment, calamity or affliction with which a man is tried; the revolving firmament (Lane).
Commentary:
The words, He causes the break of day, signify that just as God causes the dawn to break, i.e. the night to change into day, similarly He brings men from spiritual darkness into light. He takes them out of the darkness of disbelief and sin into the light of faith and virtue.
The words, He made the night for rest, signify that just as a man, who works during the day, gets tired and goes to sleep at night and then gets refreshed, similarly the people among whom the Holy Prophet made his appearance had had a long night of rest, and so their powers had been renewed. The Holy Prophet had made his appearance when the time was ripe for it and when the people, with their powers refreshed, were best fitted for work and could benefit most by his advent. They were now full of energy and well able to ascend the heights of spirituality under his lead; and so it actually happened.
By referring to the sun and the moon in this verse, the Quran draws the attention of the deniers of revelation to the fact that, just as in the physical world the sun and the moon are indispensable, being measures of time and sources of light, so are the Prophets of God indispensable in the spiritual world.
a
113:2.
b
25:48; 78:11.
c
36:39, 40; 55:6.
440
正如一个人在白天工作累了以后, 晚上要睡觉和恢复体力那样, 穆圣降临的那个民族已经休息了很长的一个夜晚, 他们的才能已重新活跃起来, 他们精力充沛, 完全适合于在他的领导下攀登精神发展的高峰。
441
正好像在物质世界中太阳和月亮是计算时间所不可或缺的, 又是光明的来源, 安拉派遣的先知在精神世界中也是不可或缺的。
a
113:2.
b
25:48; 78:11.
c
36:39-40; 55:6.
839
Important Words:
حسبانا (reckoning) is the noun-infinitive from حسب. They sayحسبه i.e. he numbered or counted or reckoned it. حسبان means, numbering, counting or reckoning; also punishment, calamity or affliction with which a man is tried; the revolving firmament (Lane).
Commentary:
The words, He causes the break of day, signify that just as God causes the dawn to break, i.e. the night to change into day, similarly He brings men from spiritual darkness into light. He takes them out of the darkness of disbelief and sin into the light of faith and virtue.
The words, He made the night for rest, signify that just as a man, who works during the day, gets tired and goes to sleep at night and then gets refreshed, similarly the people among whom the Holy Prophet made his appearance had had a long night of rest, and so their powers had been renewed. The Holy Prophet had made his appearance when the time was ripe for it and when the people, with their powers refreshed, were best fitted for work and could benefit most by his advent. They were now full of energy and well able to ascend the heights of spirituality under his lead; and so it actually happened.
By referring to the sun and the moon in this verse, the Quran draws the attention of the deniers of revelation to the fact that, just as in the physical world the sun and the moon are indispensable, being measures of time and sources of light, so are the Prophets of God indispensable in the spiritual world.
b
113:2.
c
25:48; 78:11.
d
36:39, 40; 55:6.
880
Just as by working during the day, a man gets tired and he goes to sleep at night and is refreshed similarly, the people among whom the Holy Prophet made his appearance had a long night of rest, and their faculties having been reinvigorated they were full of spiritual energy and were eminently fitted to ascend the heights of spiritual development under his lead.
881
Just as in the physical world the sun and the moon are indispensable for measuring time and as sources of light, so are the Prophets of God indispensable in the spiritual world.
إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًا فِى كِتَٰبِ ٱللَّهِ يَوْمَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ مِنْهَآ أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ ۚ فَلَا تَظْلِمُوا۟ فِيهِنَّ أَنفُسَكُمْ ۚ وَقَٰتِلُوا۟ ٱلْمُشْرِكِينَ كَآفَّةً كَمَا يُقَٰتِلُونَكُمْ كَآفَّةً ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ
چاندوں کے حساب سے جو اسلام نے اختیار کیا ہے سال کے مہینے صرف بارہ بنتے ہیں۔ سورج کے حساب کو ماننے والوں نے بھی بارہ ہی مہینے بنائے ہیں مگر بہائیوں نے انیس مہینے بنائے ہیں۔ حالانکہ چاند کے لحاظ سے انیس ہو ہی نہیں سکتے۔ اور سورج کو مہینوں کا جنم دینے والے ہیئت دانوں نے بھی بارہ سے تجاوز نہیں کیا۔
یعنی اصل غرض مہینہ نہیں‘ بلکہ اصل غرض پاکیزہ زندگی بسر کرنا ہے۔
Both the lunar and the solar years comprise 12 months.
The four Sacred Months are Dhul-Qa‘dah, Dhul-Hijjah, Muharram and Rajab.
Important Words:
کتاب (ordinance) is derived from کتب i.e. (1) he wrote; (2) he prescribed or ordained. کتاب means, a book or a writing; Divine prescript or ordinance or decree (Lane). See also 2:54 & 2:130.
Commentary:
The words فی کتاب اللّٰه (by Allah’s ordinance) mean that God so ordained on the day when He created the heavens and the earth that the number of months should be twelve, i.e. the law of nature determines that number, which holds true both in the solar and the lunar system.
The four sacred months are Dhul-Qa‘dah, Dhul-Hijjah, Muharram, and Rajab. These months have been held sacred by the Arabs, who are mostly descended from Abraham, from time immemorial and Islam confirmed their sacredness. It is considered unlawful to wage war or, for that matter, to continue a state of war in these four months unless, as the Quran points out, the enemy is the first to violate their sanctity. See also note on 2:218.
1
چاندوں کے حساب سے جو اسلام نے اختیار کیا ہے سال کے مہینے صرف بارہ بنتے ہیں۔ سورج کے حساب کو ماننے والوں نے بھی بارہ ہی مہینے بنائے ہیں مگر بہائیوں نے انیس مہینے بنائے ہیں۔ حالانکہ چاند کے لحاظ سے انیس ہو ہی نہیں سکتے۔ اور سورج کو مہینوں کا جنم دینے والے ہیئت دانوں نے بھی بارہ سے تجاوز نہیں کیا۔
2
یعنی اصل غرض مہینہ نہیں‘ بلکہ اصل غرض پاکیزہ زندگی بسر کرنا ہے۔
1196
Important Words:
کتاب (ordinance) is derived from کتب i.e. (1) he wrote; (2) he prescribed or ordained. کتاب means, a book or a writing; Divine prescript or ordinance or decree (Lane). See also 2:54 & 2:130.
Commentary:
The words فی کتاب اللّٰه (by Allah’s ordinance) mean that God so ordained on the day when He created the heavens and the earth that the number of months should be twelve, i.e. the law of nature determines that number, which holds true both in the solar and the lunar system.
The four sacred months are Dhul-Qa‘dah, Dhul-Hijjah, Muharram, and Rajab. These months have been held sacred by the Arabs, who are mostly descended from Abraham, from time immemorial and Islam confirmed their sacredness. It is considered unlawful to wage war or, for that matter, to continue a state of war in these four months unless, as the Quran points out, the enemy is the first to violate their sanctity. See also note on 2:218.
1181
Both the lunar and the solar years comprise 12 months.
1182
The four Sacred Months are Dhul-Qa‘dah, Dhul-Hijjah, Muharram and Rajab.
هُوَ ٱلَّذِى جَعَلَ ٱلشَّمْسَ ضِيَآءً وَٱلْقَمَرَ نُورًا وَقَدَّرَهُۥ مَنَازِلَ لِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا بِٱلْحَقِّ ۚ يُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْلَمُونَ
25:62; 71:17.
17:13.
Diya’ means, light; bright or brilliant light. The word is synonymous with Nur though, according to some, it has a more intensive signification than Nur. Some lexicologists consider Diya’ as signifying the rays that are diffused by what is termed Nur. According to others Diya’ signifies that light which subsists by itself as that of the sun or of fire, and Nur that which subsists by some other thing as the light of the moon, i.e. reflected light (Lane & Aqrab). The fact appears to be that whereas Diya’ signifies strong light, Nur is a more general term denoting light as opposed to darkness. This is why Nur is one of the names of God. It is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
The verse points to a very wise natural law. We can judge the size of space traversed by a body only by the change of its position relative to other bodies. God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measures of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.
25:62; 71:17.
17:13
Important Words:
ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
Commentary:
The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.
The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.
The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.
a
25:62; 71:17.
b
17:13.
a
25:62; 71:17.
b
17:13
1281
Important Words:
ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
Commentary:
The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.
The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.
The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.
a
25:62; 71:17.
b
17:13.
1236
Diya’ means, light; bright or brilliant light. The word is synonymous with Nur though, according to some, it has a more intensive signification than Nur. Some lexicologists consider Diya’ as signifying the rays that are diffused by what is termed Nur. According to others Diya’ signifies that light which subsists by itself as that of the sun or of fire, and Nur that which subsists by some other thing as the light of the moon, i.e. reflected light (Lane & Aqrab). The fact appears to be that whereas Diya’ signifies strong light, Nur is a more general term denoting light as opposed to darkness. This is why Nur is one of the names of God. It is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
1237
The verse points to a very wise natural law. We can judge the size of space traversed by a body only by the change of its position relative to other bodies. God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measures of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.
وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ ۖ فَمَحَوْنَآ ءَايَةَ ٱلَّيْلِ وَجَعَلْنَآ ءَايَةَ ٱلنَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ وَكُلَّ شَىْءٍ فَصَّلْنَٰهُ تَفْصِيلًا
یعنی اندھیرا بنایا ہے۔
36:38; 40:62; 41:38.
10:6.
Both night and day have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest. The verse may also signify that the natural phenomenon of the alternation of night and day helps man to determine dates of the year and to prepare calendars. This phenomenon has also led to the development and progress of the science of mathematics.
36:38; 40:62; 41:38.
10:6.
Commentary:
The verse should not be understood to mean that God first made both night and day and then the one was displaced by the other. It only means that God has made night and day such that both have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest.
Similarly, the natural phenomenon of the alternation of night and day helps man in determining the dates of the year and in preparing calendars. It has also led to the development and progress of the science of mathematics. See also 10:6.
'Day' being the symbol of happiness and prosperity and 'night' that of grief and sorrow, the verse points to two kinds of signs: (a) those that lead to a people’s prosperity and advance; and (b) those that lead to their misery and destruction. We are exhorted here to pray that we may only be shown the first kind of signs. By inference we are also exhorted to make both the time of our distress and misery and the period of our progress and prosperity means of our spiritual advancement, just as God has made both night and day as a source of great material benefits for us.
d
36:38; 40:62; 41:38.
e
10:6.
703
昼夜对人类都有益处; 不过, 夜晚的益处是微妙而看不见的, 而白天的益处是显而易见的。这节经文可能也意指昼夜交替的自然现象可以使人定出每年的日期并制定日历。这一现象也导致数学这门科学的发展和进步。
2
یعنی اندھیرا بنایا ہے۔
a
36:38; 40:62; 41:38.
b
10:6.
1942
Commentary:
The verse should not be understood to mean that God first made both night and day and then the one was displaced by the other. It only means that God has made night and day such that both have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest.
Similarly, the natural phenomenon of the alternation of night and day helps man in determining the dates of the year and in preparing calendars. It has also led to the development and progress of the science of mathematics. See also 10:6.
'Day' being the symbol of happiness and prosperity and 'night' that of grief and sorrow, the verse points to two kinds of signs: (a) those that lead to a people’s prosperity and advance; and (b) those that lead to their misery and destruction. We are exhorted here to pray that we may only be shown the first kind of signs. By inference we are also exhorted to make both the time of our distress and misery and the period of our progress and prosperity means of our spiritual advancement, just as God has made both night and day as a source of great material benefits for us.
b
36:38; 40:62; 41:38.
c
10:6.
1598
Both night and day have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest. The verse may also signify that the natural phenomenon of the alternation of night and day helps man to determine dates of the year and to prepare calendars. This phenomenon has also led to the development and progress of the science of mathematics.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّ يَجْرِىٓ إِلَىٰٓ أَجَلٍ مُّسَمًّى وَأَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌ
22:62, 35:14; 57:7.
7:55, 13:3; 35:14; 39:6.
The natural law of the day following the night, and vice versa, operates with equal force in regard to the fate of nations as well as individuals.
22:62; 35:14; 57:7.
7:55; 13:3; 35:14; 39:6.
Commentary:
The verse under comment further develops the theme of its predecessor and says that nations and individuals advance and decay as they observe or ignore the laws that govern their rise and fall. Uniform prosperity or unrelieved misery has never been the lot of a people for all time. The condition of a people or individual changes with a corresponding change in their or his attitude and behaviour. The natural law of the day following the night, and vice versa operates with equal force in regard to the fate of nations as well as individuals.
b
22:62, 35:14; 57:7.
c
7:55, 13:3; 35:14; 39:6.
a
22:62; 35:14; 57:7.
b
7:55; 13:3; 35:14; 39:6.
3053
Commentary:
The verse under comment further develops the theme of its predecessor and says that nations and individuals advance and decay as they observe or ignore the laws that govern their rise and fall. Uniform prosperity or unrelieved misery has never been the lot of a people for all time. The condition of a people or individual changes with a corresponding change in their or his attitude and behaviour. The natural law of the day following the night, and vice versa operates with equal force in regard to the fate of nations as well as individuals.
c
22:62, 35:14; 57:7.
d
7:55, 13:3; 35:14; 39:6.
2316
The natural law of the day following the night, and vice versa, operates with equal force in regard to the fate of nations as well as individuals.