Topic: Piety
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۞ أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ ۚ أَفَلَا تَعْقِلُونَ
26:227; 61:3-4.
26:227; 61:3-4.
Birr (good) means, behaving benevolently towards relations and others; truthfulness; fidelity; righteousness; obedience to God (Aqrab). The word also means extensive goodness or beneficence (Mufradat).
'Book' here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been accepted as true.
26:227; 61:3, 4.
Important Words:
تنسون (forget) is derived from نسی meaning: (1) he forgot; (2) he ignored; (3) he left off a thing (Aqrab).
تعقلون (you understand) is derived from عقل meaning: (1) he understood; (2) he realized his mistake. عقل الغلام means, the boy reached the age of puberty. عقل البعیر means, he tied up the camel with a piece of rope. Thus عقل also embodies the sense of restraining (Aqrab).
بر (good) means, acting well towards relations and others; truthfulness; fidelity; righteousness; obedience; obedience to God (Aqrab). It also means, extensive goodness or beneficence (Mufradat).
Commentary:
The Quran questions the Jews, as if saying: Do you enjoin men to practise extensive beneficence, to deal kindly with one another, to be truthful, to act righteously and to serve and obey God, yet you neglect your own selves, while you claim to read the Book sent by God? Again, your Book contains prophecies concerning the Holy Prophet of Islam, yet you do not accept him. Thus you break a great commandment of the Lord but bid others to observe lesser commandments. Will you not then understand? The word 'Book' here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been admitted to be true and indisputable. The words have been used with the object of bringing home to the Jews the fact that while they think they are the People of the Book, they behave like ignorant men. Should the People of the Book behave as they behave?
The words, do you enjoin others to do what is good and forget your own selves, may be interpreted in another way also. As explained under Important Words, the word means, acting well towards relations. The Jews are thus invited to ponder over the fact whether they have acted well towards their brethren, the Ishmaelites? They went about enjoining others to act kindly towards relations but for more than two thousand years they themselves acted most shamefully towards their own kinsmen, and their rejection of the Holy Prophet was also due to the jealousy they bore towards the house of Ishmael.
a
26:227; 61:3-4.
a
26:227; 61:3, 4.
51
Important Words:
تنسون (forget) is derived from نسی meaning: (1) he forgot; (2) he ignored; (3) he left off a thing (Aqrab).
تعقلون (you understand) is derived from عقل meaning: (1) he understood; (2) he realized his mistake. عقل الغلام means, the boy reached the age of puberty. عقل البعیر means, he tied up the camel with a piece of rope. Thus عقل also embodies the sense of restraining (Aqrab).
بر (good) means, acting well towards relations and others; truthfulness; fidelity; righteousness; obedience; obedience to God (Aqrab). It also means, extensive goodness or beneficence (Mufradat).
Commentary:
The Quran questions the Jews, as if saying: Do you enjoin men to practise extensive beneficence, to deal kindly with one another, to be truthful, to act righteously and to serve and obey God, yet you neglect your own selves, while you claim to read the Book sent by God? Again, your Book contains prophecies concerning the Holy Prophet of Islam, yet you do not accept him. Thus you break a great commandment of the Lord but bid others to observe lesser commandments. Will you not then understand? The word 'Book' here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been admitted to be true and indisputable. The words have been used with the object of bringing home to the Jews the fact that while they think they are the People of the Book, they behave like ignorant men. Should the People of the Book behave as they behave?
The words, do you enjoin others to do what is good and forget your own selves, may be interpreted in another way also. As explained under Important Words, the word means, acting well towards relations. The Jews are thus invited to ponder over the fact whether they have acted well towards their brethren, the Ishmaelites? They went about enjoining others to act kindly towards relations but for more than two thousand years they themselves acted most shamefully towards their own kinsmen, and their rejection of the Holy Prophet was also due to the jealousy they bore towards the house of Ishmael.
e
26:227; 61:3-4.
80
Birr (good) means, behaving benevolently towards relations and others; truthfulness; fidelity; righteousness; obedience to God (Aqrab). The word also means extensive goodness or beneficence (Mufradat).
81
'Book' here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been accepted as true.
۞ 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
لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ
9:34, 111; 63:11.
In order to attain true faith, which is the essence of all righteousness and is the highest form of good, one must be prepared to sacrifice everything that one holds dear. The highest stage of righteousness can be attained only by spending in the way of God that which one loves best. High morals (Birr) cannot be attained without imbibing a true spirit of sacrifice.
9:34, 111; 63:11.
Important Words:
البر (righteousness) means, goodness of a high order (Mufradat). The Holy Prophet has explained the word بر as حسن الخلق i.e.the excellence of moral qualities (Muslim & Musnad). See also 2:45, 178. As true belief is the basis of all goodness, so the word البر may also be taken to mean true belief.
Commentary:
Since the word البر means, goodness or righteousness of a high order or excellence of morals, the verse purports to say that though God is cognizant of, and suitably rewards, each and every thing that one spends in the cause of Allah, yet the goodness of a high order, most acceptable in His sight, can be achieved only by spending out of things, be they material or otherwise, which one loves most for the obvious reason that such spending involves the greatest sacrifice.
In the preceding verse it is said, there shall not be accepted from anyone of them even an earthful of gold, though he offer it in ransom. From this some people might conclude that spending in the cause of God was of no use. To remove this possible misunderstanding, it is pointed out here that spending in the cause of God is a highly meritorious act and spending what is best naturally brings the highest good. The preceding verse refers only to such disbelievers as die in their disbelief.
The verse may be interpreted in three ways: (1) If البر is taken to mean true faith, the verse would mean that as disbelievers think more of their worldly interests than of God, they are unable to recognize the truth of Islam. Thus the verse signifies that in order to attain true faith, which is the essence of all righteousness and the highest form of good, one must be prepared to sacrifice everything that one holds dear. (2) If البر is taken in the sense of goodness of a high order, the verse would mean that though whatever is spent in the cause of God is an act of righteousness, yet the highest stage of righteousness can be attained only by spending in the way of God that which one loves best. (3) If, however, the word البرis taken to mean high morals, the verse would signify that high morals cannot be attained without inculcating a true spirit of sacrifice.
It is on record in the Hadith that when this verse was revealed, Abu Talhah, a Companion of the Holy Prophet, stood up and addressing him said, "O Messenger of God, my garden known as Bi’r Rauha’ (this garden was situated opposite to the Mosque at Medina) is to me the dearest of my property and I hereby give it in charity" (Bukhari, ch. on Tafsir). This illustrates how the early converts to Islam strove to practise the highest good as the Quran enjoined upon them.
d
9:34, 111; 63:11.
261
为了达到真正的信仰,--------一切至善中的精华和完好的最高形式,--------一个人必须准备牺牲他所心爱的一切。只有为安拉而献出自己最爱的东西, 才能达到善的最高阶段。不吸收真正的牺牲精神, 就不能获得高尚的道德 بِرّ (Birr)。
a
9:34, 111; 63:11.
379
Important Words:
البر (righteousness) means, goodness of a high order (Mufradat). The Holy Prophet has explained the word بر as حسن الخلق i.e.the excellence of moral qualities (Muslim & Musnad). See also 2:45, 178. As true belief is the basis of all goodness, so the word البر may also be taken to mean true belief.
Commentary:
Since the word البر means, goodness or righteousness of a high order or excellence of morals, the verse purports to say that though God is cognizant of, and suitably rewards, each and every thing that one spends in the cause of Allah, yet the goodness of a high order, most acceptable in His sight, can be achieved only by spending out of things, be they material or otherwise, which one loves most for the obvious reason that such spending involves the greatest sacrifice.
In the preceding verse it is said, there shall not be accepted from anyone of them even an earthful of gold, though he offer it in ransom. From this some people might conclude that spending in the cause of God was of no use. To remove this possible misunderstanding, it is pointed out here that spending in the cause of God is a highly meritorious act and spending what is best naturally brings the highest good. The preceding verse refers only to such disbelievers as die in their disbelief.
The verse may be interpreted in three ways: (1) If البر is taken to mean true faith, the verse would mean that as disbelievers think more of their worldly interests than of God, they are unable to recognize the truth of Islam. Thus the verse signifies that in order to attain true faith, which is the essence of all righteousness and the highest form of good, one must be prepared to sacrifice everything that one holds dear. (2) If البر is taken in the sense of goodness of a high order, the verse would mean that though whatever is spent in the cause of God is an act of righteousness, yet the highest stage of righteousness can be attained only by spending in the way of God that which one loves best. (3) If, however, the word البرis taken to mean high morals, the verse would signify that high morals cannot be attained without inculcating a true spirit of sacrifice.
It is on record in the Hadith that when this verse was revealed, Abu Talhah, a Companion of the Holy Prophet, stood up and addressing him said, "O Messenger of God, my garden known as Bi’r Rauha’ (this garden was situated opposite to the Mosque at Medina) is to me the dearest of my property and I hereby give it in charity" (Bukhari, ch. on Tafsir). This illustrates how the early converts to Islam strove to practise the highest good as the Quran enjoined upon them.
b
9:34, 111; 63:11.
438
In order to attain true faith, which is the essence of all righteousness and is the highest form of good, one must be prepared to sacrifice everything that one holds dear. The highest stage of righteousness can be attained only by spending in the way of God that which one loves best. High morals (Birr) cannot be attained without imbibing a true spirit of sacrifice.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحِلُّوا۟ شَعَٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهْرَ ٱلْحَرَامَ وَلَا ٱلْهَدْىَ وَلَا ٱلْقَلَٰٓئِدَ وَلَآ ءَآمِّينَ ٱلْبَيْتَ ٱلْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَٰنًا ۚ وَإِذَا حَلَلْتُمْ فَٱصْطَادُوا۟ ۚ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ أَن صَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ أَن تَعْتَدُوا۟ ۘ وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
59:9.
5:9; 11:90.
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
59:9.
5:9; 11:90.
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
59:9.
5:9; 11:90.
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
c
59:9.
d
5:9; 11:90.
368
“安拉使之神圣化的那些东西” 意指可以引导人们知晓和认识到安拉存在的任何事物。(2:159)
369
هَدْی (Hady) 和 قَلَائِدْ (Qala’id) 意指朝觐时带到麦加做牺牲的任何动物。Qala’id 特指颈项戴有硬圈的那样的一些动物 (Muhit); 而 Hady 意思是带到麦加作牺牲的并无特殊记号的一切动物。
a
59:9.
b
5:9; 11:90.
642
Important Words:
الھدی (the animal brought as an offering) is the noun-infinitive from ھدی meaning, he directed; or he showed the way. ھدیة means, a present, i.e. a thing sent or offered to another as a token of love, courtesy or honour. ھدی means (1) mode or manner of acting; conduct or character; (2) what one brings as an offering to the Ka‘bah, consisting of camels or kine or sheep or goats to be sacrificed; or the goods or commodities so brought; (3) camels absolutely (Aqrab & Lane).
القلائد (collars) is the plural of قلادة which is the noun-infinitive from قلد meaning, he twisted or wound or wreathed a thing upon another. قلدھاقلادة (qallada-ha) means, he put a necklace upon her neck. قلدالبدنة means, he hung upon the neck of the camel or cow, etc. brought as an offering to Mecca, a collar, to show that it was meant for sacrifice as an offering. قلادة means, a necklace; a collar or the like; that which is hung, as a sign or mark, upon the neck of a camel or cow, etc. brought to Mecca for sacrifice (Lane & Aqrab). The word قلائد (collars) may also mean "collared animals" (Muhit). The words ھدی and قلائد as used in this verse both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, قلائد particularly meaning such animals as have collars round their necks, and ھدی all animals without distinction that are brought to Mecca for sacrifice.
آمین (who repair) is the plural of آم which is the active participle from ام. They say امه i.e. he repaired or directed his course to it; he aimed at or sought after it; he endeavoured to reach or attain it (Lane). See also 3:8; 3:21; 3:114.
Commentary:
The words شعائرالله (Signs of Allah, for which see 2:159) signify anything that leads to the knowledge and realization of God. The offerings made to God, or the animals of sacrifice brought to the Ka‘bah, are "Signs of God", in the sense that they teach us to be ever ready to sacrifice all, that belongs to us, for the sake of God.
The words الشھرالحرام (Sacred Month) may signify each one of the four Sacred Months, viz. Shawwal, Dhul-Qa‘dah, Dhul-Hijjah and Rajab. Some theologians, however, hold the view that here the "Sacred Month" means only Dhul-Hijjah, i.e. the month of حج (Greater Pilgrimage), to which a special reference has been made on account of the great gathering of pilgrims that takes place at Mecca in that month. Others are of the opinion that the word here refers to Rajab, the usual month of عمرة (Lesser Pilgrimage), to which no respect was paid by certain Arab tribes. Abstaining from profaning the Sacred Month may also mean paying due respect to the works performed therein.
All manner of fighting must cease during the four Sacred Months. As pilgrims have to travel to and from Mecca during these months, not only are pilgrims and animals of sacrifice not to be molested on the way, but all hostilities must cease and there should be perfect peace so that pilgrims may perform both their inward and outward journeys in complete security. The hunting of land animals has also been forbidden for similar reason.
The words, nor those repairing to the Sacred House, refer particularly to the pilgrims who go to Mecca for the Greater or the Lesser Pilgrimage. But they may also refer to such travellers as may proceed to Mecca for any valid purpose, including such non-Muslims as may visit the Sacred House with the permission of its custodians to gain religious knowledge.
The expression, help not one another in sin and transgression, constitutes an effective reply to the malicious charge that Islam is a militant religion, encouraging aggressive warfare against the infidels. How can a Book which gives such clear injunctions to its followers as are contained in the above words, be expected to command them to take up arms against innocent and unoffending people and to kill them wherever they are found on the sole ground that they do not profess Islam?
The verse clearly forbids Muslims to fight their enemies in the four Sacred Months even when a state of war exists. The Holy Prophet himself was the first to carry out this injunction. He would not fight the idolatrous Meccans when, at Hudaibiyyah, they refused to allow him and his 1,400 followers to perform عمرة (Lesser Pilgrimage) for which he had undertaken such a long and arduous journey. He went back to Medina after signing a treaty, the terms of which at that time appeared to be very humiliating, in spite of the fact that his followers were prepared to fight. The Holy Prophet, however, paid no heed to the outraged feelings of his followers and did what righteousness and piety demanded. But when non-Muslims are the first to attack Muslims during a Sacred Month, the latter are allowed to defend themselves (2:195, 218).
a
59:9.
b
5:9; 11:90.
718
"Signs of Allah" signifies anything that leads to the knowledge and realization of God (2:159).
719
Abstaining from profaning the Sacred Month may also mean, paying due respect to the works performed therein.
720
Hady and Qala’id both signify animals that are taken to Mecca for sacrifice during the Pilgrimage, Qala’id meaning particularly such animals as have collars round their necks (Muhit); and Hady meaning all animals without distinction that are brought to Mecca for sacrifice.
720A
Hunting is lawful for a pilgrim after he has finally put off the pilgrim’s garb on completion of the Pilgrimage and he has gone out of the Sacred Territory.
720B
What a beautiful principle of individual and international conduct. If this principle were carried into effect, all rancour, hatred and mutual animosity would disappear.
لَا تَقُمْ فِيهِ أَبَدًا ۚ لَّمَسْجِدٌ أُسِّسَ عَلَى ٱلتَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا۟ ۚ وَٱللَّهُ يُحِبُّ ٱلْمُطَّهِّرِينَ
The reference is said to be to the Mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca. According to some authorities, however, the reference is to the mosque which the Holy Prophet himself built at Medina and which later came to be known as "the Mosque of the Prophet."
Commentary:
According to some traditions the words, A mosque which was founded upon piety from the very first day is surely more worthy, refer to a mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca; while, according to others, these words refer to the Mosque which the Holy Prophet himself built at Medina and which later came to be known as مسجد النبی i.e. "the Mosque of the Prophet." The wording of the verse seems to support the latter view.
1257
Commentary:
According to some traditions the words, A mosque which was founded upon piety from the very first day is surely more worthy, refer to a mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca; while, according to others, these words refer to the Mosque which the Holy Prophet himself built at Medina and which later came to be known as مسجد النبی i.e. "the Mosque of the Prophet." The wording of the verse seems to support the latter view.
1218
The reference is said to be to the Mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca. According to some authorities, however, the reference is to the mosque which the Holy Prophet himself built at Medina and which later came to be known as "the Mosque of the Prophet."
ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَٰتِكُمْ ۖ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ
4:32; 42:38.
13:8.
Lamam means, a chance leaning towards evil; a temporary and light lapse; a passing evil idea which flashes across the mind and leaves no impression on it; a chance, unintentional look at a woman. The root-word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally (Lane).
4:32; 42:38.
13:7; 41:44.
Important Words:
اللمم (minor faults) is derived from لم. They say ألم بالقوم او علی المقوم i.e. he came to the people and alighted at their abode temporarily as a guest. ألممت بکذا means, I appreciated it without committing it. ألم also means, he visited covertly or in a light, slight or hasty manner or rarely. لمم means, a chance leaning towards evil; a temporary and light lapse; a rare slight offence, a passing evil idea which flashes across the mind and leaves no impression on it. The root word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally. A chance, unintentional look at a woman has also been called اللمم by some authorities (Lane & Aqrab).
b
4:32; 42:38.
c
13:8.
1336
لَمَم (Lamam) 的意思是: 有作恶的可能性; 一时的小过失; 转瞬即逝的邪念, 并未留在心上; 无意间对妇女的偶然一瞥。词根的意思是: 一时的, 仓促而非经常性, 无意间做一件事。(Lane)
c
4:32; 42:38.
d
13:7; 41:44.
3988
Important Words:
اللمم (minor faults) is derived from لم. They say ألم بالقوم او علی المقوم i.e. he came to the people and alighted at their abode temporarily as a guest. ألممت بکذا means, I appreciated it without committing it. ألم also means, he visited covertly or in a light, slight or hasty manner or rarely. لمم means, a chance leaning towards evil; a temporary and light lapse; a rare slight offence, a passing evil idea which flashes across the mind and leaves no impression on it. The root word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally. A chance, unintentional look at a woman has also been called اللمم by some authorities (Lane & Aqrab).
a
4:32; 42:38.
b
13:8.
2885
Lamam means, a chance leaning towards evil; a temporary and light lapse; a passing evil idea which flashes across the mind and leaves no impression on it; a chance, unintentional look at a woman. The root-word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally (Lane).
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَنَٰجَيْتُمْ فَلَا تَتَنَٰجَوْا۟ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَتَنَٰجَوْا۟ بِٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ
在这节以及上两节经文中, 秘密结社遭到了谴责, 但谴责不是绝对的。信者们可以进行不公开的商议, 以促进善良而正义的事业。
یہاں خُفیہ مشورہ سے مراد وہ مشورہ ہے جو نیکی کے متعلق ہو۔ اور آیت۱۱ میں جس مشورہ سے منع کیا گیا ہے وہ ایسا مشورہ ہے جو بَدِی کے متعلق ہو اور وہ جائز نہیں جیسا کہ اسی آیت میں اس کا ذکر کیا گیا ہے۔ پس دونوں آیتوں میں کوئی اختلاف نہیں۔
In this and the preceding two verses secret societies have been condemned, but the condemnation is not unqualified. The believers have been allowed to hold secret conferences to promote good and righteous causes.
Commentary:
In this and the preceding two verses secret societies such as Freemason Lodges, etc. have been condemned, but the condemnation is not unreserved or unqualified. There may be secret conferences held for good purposes. It is the object or motive of a particu1ar conference that determines its nature. In the present verse the believers have been allowed to hold secret conferences only to promote good and righteous causes.
1406
在这节以及上两节经文中, 秘密结社遭到了谴责, 但谴责不是绝对的。信者们可以进行不公开的商议, 以促进善良而正义的事业。
2
یہاں خُفیہ مشورہ سے مراد وہ مشورہ ہے جو نیکی کے متعلق ہو۔ اور آیت۱۱ میں جس مشورہ سے منع کیا گیا ہے وہ ایسا مشورہ ہے جو بَدِی کے متعلق ہو اور وہ جائز نہیں جیسا کہ اسی آیت میں اس کا ذکر کیا گیا ہے۔ پس دونوں آیتوں میں کوئی اختلاف نہیں۔
4179
Commentary:
In this and the preceding two verses secret societies such as Freemason Lodges, etc. have been condemned, but the condemnation is not unreserved or unqualified. There may be secret conferences held for good purposes. It is the object or motive of a particu1ar conference that determines its nature. In the present verse the believers have been allowed to hold secret conferences only to promote good and righteous causes.
3007
In this and the preceding two verses secret societies have been condemned, but the condemnation is not unqualified. The believers have been allowed to hold secret conferences to promote good and righteous causes.