Topic: Retribution
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وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۖ وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
48:26.
本节经文以 حَجْ (Hajj, 朝觐) 这一论题开首, جِهَاد (Jihad, 为主道抗战) 和朝觐似乎相互有关, 两者构成了忠实和真诚的信者在安拉道上所必须经受的牺牲举动, 这是从2:178开始的一个论题。朝觐是人类精神发展的最后阶段, 其他各阶段如祈祷、斋戒和为真主的道路抗战已经得到了讨论。
عُمْرَة (‘Umrah, 小朝) 在于按上述方式穿朝圣服,环绕天房七次, 在萨法 (صَفَا, Safa) 和玛尔瓦 (مَرْوَة, Marwah) 之间奔跑, 并供奉牺牲, 可是这牺牲并不是必须做的。小朝可以在一年中的任何时候履行, حَجْ (Hajj, 大朝) 只在 ذُوالْحِجَّة (Dhul-Hijjah, 伊历十二月) 中履行。
小朝和大朝可以按两种方式结合: (a) 打算只履行小朝的朝觐者应进入 Ihram (穿朝圣服者必须遵守的约法规定）,并履行它的礼仪至其终结。然后在 ذُوالْحِجَّة (Dhul-Hijjah) 十二月的第八天,他应再进入Ihram,履行大朝的规定礼仪。这种小朝 (副朝) 同大朝 (正朝) 相结合的方式宗教学术上称为 تَمَتُّعْ (Tamattu‘, 连朝), تَمَتُّعْ (Tamattu‘) 的字面意义是 “利用一种事物”。(b) 朝觐者可以同时履行副朝和正朝。在此情况下, 他应以那样的意向进入 Ihram 并应在那仪式中继续到朝觐结束。这种正朝同副朝的相结合叫做 قِرَان (Qiran, 双朝), قِرَان (Qiran)的字面上的意义是 “把两件事物合并为一。” 在连朝和双朝中都必须供奉牺牲。在注释的本节经文中 تَمَتُّعْ (Tamattu‘) 这词不是按术语意义的用法, 而 قِرَان (Qiran) 也同样。
在 “应当在朝觐期间斋戒三天” 这一句中所说的斋戒与以上所说的斋戒是截然不同的。起先提到的斋戒是对那些不能理发的人们来说的, 而这斋戒是对在连朝时无力宰牲者而说的。所说的三天最好是 ذُوالْحِجَّة (Dhul-Hijjah, 十二月) 11, 12和13日。其余的七天斋戒可以在他回家后完成。
此话意指允许正朝和副朝的相结合不是针对麦加的居住者而是针对外来者的。可是, 某些人已把 “圣寺” 一词扩大到包括整个圣地, 即包括麦加内及麦加周围的圣地。
حَتّٰی یَبْلُغَ الْھَدْیُ مَحِلَّہٗ اس پر بحث کی گئی ہے کہ مَحِلَّہٗ سے کیا مراد ہے۔ امام شافعیؒ اور امام مالکؒ کے نزدیک تو وہ جگہ ہے جہاں پر حاجی کو روک دیا گیا ہو۔ اور امام ابوحنیفہؒ کے نزدیک حرم ہے۔ میرے نزدیک اگر بیماری کے سبب سے حاجی روکا گیا ہو تو قربانی کے حرم پہنچنے تک سر نہ منڈوائے۔ اور اگر کوئی دشمن حج میں مانع ہو جائے تو جہاں روکا جائے وہیں قربانی کرکے حلق کر دے۔
مِنْ تعلیل کے لئے ہوتا ہے جیسے مِمَّا خَطِیْئٰتِھِمْ اُغْرِقُوْا (نوح : ۲۶) یہاں بھی یہی معنے ترجمہ کے لحاظ سے مناسب ہیں۔
قرآن کریم نے تینوں اقسام فدیہ کو غیر معین رکھا ہے مگر رسول کریمؐ کے ارشاد سے اس کی تعیین ہو جاتی ہے۔ چنانچہ آپؐ نے کعب بن عُجرہ کوحکم فرمایا کہ سر منڈوادیں اور چھ مسکینوں کو کھانا کھلا دیں یا ایک بکرا قربانی کر دیں یا تین دن کے روزے رکھیں۔
اِلَی الْحَجِّ : اِلٰی کے معنے کبھی مَعَ یعنی ساتھ کے بھی ہوتے ہیں اس جگہ یہی معنے ہیں۔ اکثر کوفی اور بصریوں کی ایک جماعت آیت مَنْ اَنْصَارِیْ اِلَی اللّٰہِ میں بھی اِلٰی کے معنے مَعَ کے ہی کرتی ہے۔ (مُغْنی اللَّبِیب)
48:26.
With this verse begins the subject of Hajj (Pilgrimage). Jihad and Hajj seem to be correlated and both constitute a form of sacrifice which a true and sincere believer has to undergo in the way of Allah, a subject which began with 2:178. The Pilgrimage is the last stage in the spiritual development of man, the other stages such as Prayer, Fasting and Jihad having already been discussed.
The ‘Umrah or the Lesser Pilgrimage consists in entering into a stage of Ihram in the way mentioned above, circuiting the Ka‘bah seven times, running between Safa and Marwah and offering a sacrifice which, however, is not obligatory. The ‘Umrah may be performed at any time of the year, whereas the Hajj or the Greater Pilgrimage is performed only during the month of Dhul-Hijjah.
The words, if you are kept back, refer to a state of affairs when a would-be pilgrim is prevented by disease, or a state of war, or by some other cause, from visiting the Ka‘bah to perform the Hajj or the ‘Umrah.
The ‘Umrah and the Hajj may be combined in two ways: (a) The pilgrim who intends to perform the ‘Umrah alone should enter into the state of Ihram and perform its rites and finish it. Then on the eighth day of Dhul- Hijjah he should again enter into the state of Ihram and perform the prescribed rites of Hajj. This form of combining the ‘Umrah and the Hajj is technically called Tamattu‘ which literally means, "availing oneself of a thing." (b) The pilgrim may perform the ‘Umrah and the Hajj simultaneously. He should, in this case, enter into the state of Ihram with that intention and should remain in that state till the end of the Pilgrimage. This combination of Hajj and ‘Umrah is called Qiran which literally means, "the putting together of two things." In both Tamattu‘ and Qiran it is obligatory to offer the sacrifice. In the verse under comment the word Tamattu‘ is not used in the technical sen
Fasting is mentioned in the clause, should fast three days during the Pilgrimage, is distinct and separate from the fasting mentioned above. The first-mentioned fasting is meant for those who cannot shave their heads while this fasting is meant for those who are unable to offer sacrifice in case of Tamattu‘. The three days spoken of are preferably the 11th, 12th and 13th of Dhul-Hijjah. The remaining seven fasts may be observed after one has returned home.
The words mean that the permission to combine Hajj and ‘Umrah is meant not for the residents of Mecca but for those who come from outside. By some, however, the words "the Sacred Mosque" have been extended to include the whole of Haram, i.e. the sacred territory in and around Mecca.
48:26.
Commentary:
From this verse begin commandments relating to حج or the Pilgrimage. The Pilgrimage is performed in the following manner: The would-be pilgrim enters into a state of احرام (Ihram) on reaching the میقات i.e. certain prescribed places slightly varying in distance in different directions, but in all cases outside حرم (the Sacred Territory). In the state of احرامthe pilgrim is forbidden sexual intercourse, the use of scent or perfumed oil, the wearing of sewn garments, hunting and the like. The male pilgrim discards ordinary clothes, putting on white unsewn sheets and keeping the head uncovered. The female pilgrim may put on ordinary but simple clothes and should ordinarily keep her face uncovered. The pilgrim (male or female) is required to repeat the following words as often as possible: Labbaik, Allahumma labbaik, Labbaik. La sharika laka labbaik. Innal-hamda wanni‘mata laka wal mulka la sharika laka…” i.e. "My Lord! I am at Thy service. There is no equal or partner with Thee. So I am at Thy service alone. All praise belongs to Thee and all blessings are from Thee and all authority rests in Thee. I say again, there is no equal or partner with Thee. So I am at Thy service alone."
At Mecca the first thing the pilgrim does, preferably after having a bath, is to perform seven circuits round the Ka’bah then he briskly walks or runs between the Safa and the Marwah (see 2:159) seven times. On the eighth day of Dhul-Hijjah (the month of Pilgrimage) he goes in the morning from Mecca to Mina, which is about three miles from Mecca, where he halts to perform, at their appointed time, the five daily Prayers, beginning from the midday Prayer. Next morning (i.e. the 9th) he starts from Mina and passing through, or by, Mash‘arul-Haram, which is about six miles from Mecca, he goes on to the great plain at ‘Arafat, three miles further ahead, where, before he actually enters ‘Arafat, he says the midday and the afternoon Prayers together; and when all the pilgrims have entered ‘Arafat, the Imam delivers a sermon, while the pilgrims do nothing but silently pray and stand still. Thereafter the pilgrim returns after sunset to Muzdalifah or Mash‘ar where he says the evening and the night Prayers together and spends most of his time in prayer and meditation. Next day (i.e. the 10th) after offering his morning Prayer at Mash‘arul-Haram he starts back early for Mina, where he casts pebbles (seven in number) at the three appointed pillars beginning with the Jamratul-‘Aqabah, repeating this each day that he stays at Mina. The same day, i.e. the 10th, the pilgrim offers his sacrifice (goat, sheep, ram, cow, camel, etc.), gets his head shaved, takes a bath and puts on his ordinary clothes. Thereafter he proceeds to Mecca and again performs the circuit of the Ka‘bah seven times and then returns to Mina if he should so desire. The stay at Mina may last from part of a day to three or four days known as ایام معدودات (i.e. the numbered days) with which the Hajj is completed. All this time the pilgrim should repeat, as many times as possible, the above mentioned prayer.
عمرة or the Lesser Pilgrimage consists in entering into a state of احرام (Ihram) in the way described above, circuiting the Ka‘bah seven times, running between the Safa and the Marwah and offering a sacrifice which, however, is not obligatory. ‘Umrah may be performed at any time of the year, whereas the Hajj or the Greater Pilgrimage is performed only during the month of Dhul-Hijjah. For the literal meanings of the words Hajj and ‘Umrah see note on 2:159.
The words, If you are kept back, refer to a state of affairs when a would-be pilgrim is prevented by disease, or a state of war, or some other cause, from visiting the Ka‘bah to perform the Hajj or the ‘Umrah. In this case the pilgrim may refrain from proceeding further and should sacrifice whatever offering is easily available, i.e. a goat, a sheep, a cow, or a camel, etc. But he should not shave his head until the offering reaches its destination, the idea being to remain in the state of Ihram until the offering reaches Mina which is the place meant for it. If, however, the offering cannot be sent to Mecca, it may be sacrificed by the pilgrim at the place where he is detained and the meat either consumed by the pilgrim himself or distributed among friends, relatives, neighbours, etc. It will be noted that the offering of a sacrifice is obligatory only when a would-be pilgrim is prevented from completing his Hajj or ‘Umrah. In ordinary circumstances when a person performs a Hajj or an ‘Umrah separately, it is only supererogatory, becoming obligatory only when the Hajj and the ‘Umrah are combined.
The clause, should make an expiation either by fasting or almsgiving or a sacrifice, relates to such people as cannot shave their heads owing to some ailment. The alternatives mentioned are meant to suit different grades of people. Fasting is meant for the poor; feeding the needy for the pilgrims of the middle class; and the offering of a sacrifice for the rich. The Quran does not fix the number of days for which one is to fast, or the number of the poor whom one is to feed or the kind of animal which one is to sacrifice. The Holy Prophet is reported to have once prescribed fasting for three days (i.e. three one-day fasts), and the feeding of six poor men and the offering of a goat as a sacrifice (Bukhari).
The words, when you are safe, mean, when the war is over, or when other obstacles are removed. In such case it is open to a person to proceed to Mecca with the intention of performing ‘Umrah and then stay on to perform Hajj in the ensuing month of Dhul-Hijjah. This is what is referred to in the words: who would avail himself of ‘Umrah together with the Hajj.
‘Umrah and Hajj may be combined in two ways: One way is for the would-be pilgrim to make up his mind to perform the ‘Umrah only and enter into the state of Ihram with that intention, and then perform its rites and finish it. After that on the eighth day of Dhul-Hijjah one should again enter into the state of Ihram and then perform the prescribed rites of Hajj. This form of combining the ‘Umrah and the Hajj is technically called Tamattu‘ which literally means, "availing oneself of a thing".
The second way is that a man should make up his mind to perform the ‘Umrah and Hajj simultaneously. He should, in this case, enter into the state of Ihram with that intention and should remain in that state till the end of the Pilgrimage. This combination of Hajj and ‘Umrah is called قران (Qiran) which literally means, "the putting together of two things". In both Tamattu‘ and Qiran it is obligatory to offer the sacrifice, while in the case of Hajj alone or in the case of ‘Umrah alone, the offering of the sacrifice is not obligatory. In the verse under comment the word تمتع is not used in the technical sense and covers قران also.
The fasting mentioned in the clause, should fast three days during the Pilgrimage, is distinct and separate from the fasting mentioned above. The first-mentioned fasting was meant for those who cannot shave their heads, while this fasting is meant for those who are unable to offer a sacrifice in case of Tamattu‘. The three days spoken of are preferably the 11th, 12th and 13th of Dhul-Hijjah. The remaining seven fasts may be observed after one has returned home.
The clause, this is for him whose family does not reside near the Sacred Mosque, means that the permission to combine Hajj with ‘Umrah is meant not for the residents of Mecca but for those who come from outside. By some, however, the words "the Sacred Mosque" have been extended to include the whole of حرم i.e. the Sacred Territory in and around Mecca.
The final clause, fear Allah and know that Allah is severe in punishing, has a twofold meaning: (1) That Muslims should not think that these are mere minor details of certain outward rites and may therefore not be strictly observed; for all these things which the All-Knowing God has prescribed for the Faithful are necessary in His sight and are meant for their own good. So, whoever neglects these details not only incurs the displeasure of God, but also hinders his own spiritual progress. (2) That the performance of Hajj should not fill the heart with pride (which unfortunately is very often the case nowadays), for this would defeat the very object of Pilgrimage which is the attainment of تقوی or fear of God. In such case, the so-called pilgrim will not find himself nearer God but rather would see His punishment descending on him.
In connection with this verse, it should also be noted that besides giving a general meaning as stated above, it also refers to a specific incident in Islamic history, i.e. the Truce of Hudaibiyyah. The verse was revealed before that truce and hinted that a time was coming when Muslims would start towards Mecca with the intention of performing Pilgrimage, but they would be "kept back" from doing so by disbelievers. Later, however, God would grant them victory over the disbelievers and they would be "safe" to perform the Pilgrimage in peace. What a true picture of the apparent set-back at Hudaibiyyah and the subsequent Fall of Mecca at the hands of the Holy Prophet!
c
48:26.
134
本节经文以 حَجْ (Hajj, 朝觐) 这一论题开首, جِهَاد (Jihad, 为主道抗战) 和朝觐似乎相互有关, 两者构成了忠实和真诚的信者在安拉道上所必须经受的牺牲举动, 这是从2:178开始的一个论题。朝觐是人类精神发展的最后阶段, 其他各阶段如祈祷、斋戒和为真主的道路抗战已经得到了讨论。
135
عُمْرَة (‘Umrah, 小朝) 在于按上述方式穿朝圣服,环绕天房七次, 在萨法 (صَفَا, Safa) 和玛尔瓦 (مَرْوَة, Marwah) 之间奔跑, 并供奉牺牲, 可是这牺牲并不是必须做的。小朝可以在一年中的任何时候履行, حَجْ (Hajj, 大朝) 只在 ذُوالْحِجَّة (Dhul-Hijjah, 伊历十二月) 中履行。
136
小朝和大朝可以按两种方式结合: (a) 打算只履行小朝的朝觐者应进入 Ihram (穿朝圣服者必须遵守的约法规定）,并履行它的礼仪至其终结。然后在 ذُوالْحِجَّة (Dhul-Hijjah) 十二月的第八天,他应再进入Ihram,履行大朝的规定礼仪。这种小朝 (副朝) 同大朝 (正朝) 相结合的方式宗教学术上称为 تَمَتُّعْ (Tamattu‘, 连朝), تَمَتُّعْ (Tamattu‘) 的字面意义是 “利用一种事物”。(b) 朝觐者可以同时履行副朝和正朝。在此情况下, 他应以那样的意向进入 Ihram 并应在那仪式中继续到朝觐结束。这种正朝同副朝的相结合叫做 قِرَان (Qiran, 双朝), قِرَان (Qiran)的字面上的意义是 “把两件事物合并为一。” 在连朝和双朝中都必须供奉牺牲。在注释的本节经文中 تَمَتُّعْ (Tamattu‘) 这词不是按术语意义的用法, 而 قِرَان (Qiran) 也同样。
137
在 “应当在朝觐期间斋戒三天” 这一句中所说的斋戒与以上所说的斋戒是截然不同的。起先提到的斋戒是对那些不能理发的人们来说的, 而这斋戒是对在连朝时无力宰牲者而说的。所说的三天最好是 ذُوالْحِجَّة (Dhul-Hijjah, 十二月) 11, 12和13日。其余的七天斋戒可以在他回家后完成。
138
此话意指允许正朝和副朝的相结合不是针对麦加的居住者而是针对外来者的。可是, 某些人已把 “圣寺” 一词扩大到包括整个圣地, 即包括麦加内及麦加周围的圣地。
1
حَتّٰی یَبْلُغَ الْھَدْیُ مَحِلَّہٗ اس پر بحث کی گئی ہے کہ مَحِلَّہٗ سے کیا مراد ہے۔ امام شافعیؒ اور امام مالکؒ کے نزدیک تو وہ جگہ ہے جہاں پر حاجی کو روک دیا گیا ہو۔ اور امام ابوحنیفہؒ کے نزدیک حرم ہے۔ میرے نزدیک اگر بیماری کے سبب سے حاجی روکا گیا ہو تو قربانی کے حرم پہنچنے تک سر نہ منڈوائے۔ اور اگر کوئی دشمن حج میں مانع ہو جائے تو جہاں روکا جائے وہیں قربانی کرکے حلق کر دے۔
2
مِنْ تعلیل کے لئے ہوتا ہے جیسے مِمَّا خَطِیْئٰتِھِمْ اُغْرِقُوْا (نوح : ۲۶) یہاں بھی یہی معنے ترجمہ کے لحاظ سے مناسب ہیں۔
3
قرآن کریم نے تینوں اقسام فدیہ کو غیر معین رکھا ہے مگر رسول کریمؐ کے ارشاد سے اس کی تعیین ہو جاتی ہے۔ چنانچہ آپؐ نے کعب بن عُجرہ کوحکم فرمایا کہ سر منڈوادیں اور چھ مسکینوں کو کھانا کھلا دیں یا ایک بکرا قربانی کر دیں یا تین دن کے روزے رکھیں۔
4
اِلَی الْحَجِّ : اِلٰی کے معنے کبھی مَعَ یعنی ساتھ کے بھی ہوتے ہیں اس جگہ یہی معنے ہیں۔ اکثر کوفی اور بصریوں کی ایک جماعت آیت مَنْ اَنْصَارِیْ اِلَی اللّٰہِ میں بھی اِلٰی کے معنے مَعَ کے ہی کرتی ہے۔ (مُغْنی اللَّبِیب)
a
48:26.
203
Commentary:
From this verse begin commandments relating to حج or the Pilgrimage. The Pilgrimage is performed in the following manner: The would-be pilgrim enters into a state of احرام (Ihram) on reaching the میقات i.e. certain prescribed places slightly varying in distance in different directions, but in all cases outside حرم (the Sacred Territory). In the state of احرامthe pilgrim is forbidden sexual intercourse, the use of scent or perfumed oil, the wearing of sewn garments, hunting and the like. The male pilgrim discards ordinary clothes, putting on white unsewn sheets and keeping the head uncovered. The female pilgrim may put on ordinary but simple clothes and should ordinarily keep her face uncovered. The pilgrim (male or female) is required to repeat the following words as often as possible: Labbaik, Allahumma labbaik, Labbaik. La sharika laka labbaik. Innal-hamda wanni‘mata laka wal mulka la sharika laka…” i.e. "My Lord! I am at Thy service. There is no equal or partner with Thee. So I am at Thy service alone. All praise belongs to Thee and all blessings are from Thee and all authority rests in Thee. I say again, there is no equal or partner with Thee. So I am at Thy service alone."
At Mecca the first thing the pilgrim does, preferably after having a bath, is to perform seven circuits round the Ka’bah then he briskly walks or runs between the Safa and the Marwah (see 2:159) seven times. On the eighth day of Dhul-Hijjah (the month of Pilgrimage) he goes in the morning from Mecca to Mina, which is about three miles from Mecca, where he halts to perform, at their appointed time, the five daily Prayers, beginning from the midday Prayer. Next morning (i.e. the 9th) he starts from Mina and passing through, or by, Mash‘arul-Haram, which is about six miles from Mecca, he goes on to the great plain at ‘Arafat, three miles further ahead, where, before he actually enters ‘Arafat, he says the midday and the afternoon Prayers together; and when all the pilgrims have entered ‘Arafat, the Imam delivers a sermon, while the pilgrims do nothing but silently pray and stand still. Thereafter the pilgrim returns after sunset to Muzdalifah or Mash‘ar where he says the evening and the night Prayers together and spends most of his time in prayer and meditation. Next day (i.e. the 10th) after offering his morning Prayer at Mash‘arul-Haram he starts back early for Mina, where he casts pebbles (seven in number) at the three appointed pillars beginning with the Jamratul-‘Aqabah, repeating this each day that he stays at Mina. The same day, i.e. the 10th, the pilgrim offers his sacrifice (goat, sheep, ram, cow, camel, etc.), gets his head shaved, takes a bath and puts on his ordinary clothes. Thereafter he proceeds to Mecca and again performs the circuit of the Ka‘bah seven times and then returns to Mina if he should so desire. The stay at Mina may last from part of a day to three or four days known as ایام معدودات (i.e. the numbered days) with which the Hajj is completed. All this time the pilgrim should repeat, as many times as possible, the above mentioned prayer.
عمرة or the Lesser Pilgrimage consists in entering into a state of احرام (Ihram) in the way described above, circuiting the Ka‘bah seven times, running between the Safa and the Marwah and offering a sacrifice which, however, is not obligatory. ‘Umrah may be performed at any time of the year, whereas the Hajj or the Greater Pilgrimage is performed only during the month of Dhul-Hijjah. For the literal meanings of the words Hajj and ‘Umrah see note on 2:159.
The words, If you are kept back, refer to a state of affairs when a would-be pilgrim is prevented by disease, or a state of war, or some other cause, from visiting the Ka‘bah to perform the Hajj or the ‘Umrah. In this case the pilgrim may refrain from proceeding further and should sacrifice whatever offering is easily available, i.e. a goat, a sheep, a cow, or a camel, etc. But he should not shave his head until the offering reaches its destination, the idea being to remain in the state of Ihram until the offering reaches Mina which is the place meant for it. If, however, the offering cannot be sent to Mecca, it may be sacrificed by the pilgrim at the place where he is detained and the meat either consumed by the pilgrim himself or distributed among friends, relatives, neighbours, etc. It will be noted that the offering of a sacrifice is obligatory only when a would-be pilgrim is prevented from completing his Hajj or ‘Umrah. In ordinary circumstances when a person performs a Hajj or an ‘Umrah separately, it is only supererogatory, becoming obligatory only when the Hajj and the ‘Umrah are combined.
The clause, should make an expiation either by fasting or almsgiving or a sacrifice, relates to such people as cannot shave their heads owing to some ailment. The alternatives mentioned are meant to suit different grades of people. Fasting is meant for the poor; feeding the needy for the pilgrims of the middle class; and the offering of a sacrifice for the rich. The Quran does not fix the number of days for which one is to fast, or the number of the poor whom one is to feed or the kind of animal which one is to sacrifice. The Holy Prophet is reported to have once prescribed fasting for three days (i.e. three one-day fasts), and the feeding of six poor men and the offering of a goat as a sacrifice (Bukhari).
The words, when you are safe, mean, when the war is over, or when other obstacles are removed. In such case it is open to a person to proceed to Mecca with the intention of performing ‘Umrah and then stay on to perform Hajj in the ensuing month of Dhul-Hijjah. This is what is referred to in the words: who would avail himself of ‘Umrah together with the Hajj.
‘Umrah and Hajj may be combined in two ways: One way is for the would-be pilgrim to make up his mind to perform the ‘Umrah only and enter into the state of Ihram with that intention, and then perform its rites and finish it. After that on the eighth day of Dhul-Hijjah one should again enter into the state of Ihram and then perform the prescribed rites of Hajj. This form of combining the ‘Umrah and the Hajj is technically called Tamattu‘ which literally means, "availing oneself of a thing".
The second way is that a man should make up his mind to perform the ‘Umrah and Hajj simultaneously. He should, in this case, enter into the state of Ihram with that intention and should remain in that state till the end of the Pilgrimage. This combination of Hajj and ‘Umrah is called قران (Qiran) which literally means, "the putting together of two things". In both Tamattu‘ and Qiran it is obligatory to offer the sacrifice, while in the case of Hajj alone or in the case of ‘Umrah alone, the offering of the sacrifice is not obligatory. In the verse under comment the word تمتع is not used in the technical sense and covers قران also.
The fasting mentioned in the clause, should fast three days during the Pilgrimage, is distinct and separate from the fasting mentioned above. The first-mentioned fasting was meant for those who cannot shave their heads, while this fasting is meant for those who are unable to offer a sacrifice in case of Tamattu‘. The three days spoken of are preferably the 11th, 12th and 13th of Dhul-Hijjah. The remaining seven fasts may be observed after one has returned home.
The clause, this is for him whose family does not reside near the Sacred Mosque, means that the permission to combine Hajj with ‘Umrah is meant not for the residents of Mecca but for those who come from outside. By some, however, the words "the Sacred Mosque" have been extended to include the whole of حرم i.e. the Sacred Territory in and around Mecca.
The final clause, fear Allah and know that Allah is severe in punishing, has a twofold meaning: (1) That Muslims should not think that these are mere minor details of certain outward rites and may therefore not be strictly observed; for all these things which the All-Knowing God has prescribed for the Faithful are necessary in His sight and are meant for their own good. So, whoever neglects these details not only incurs the displeasure of God, but also hinders his own spiritual progress. (2) That the performance of Hajj should not fill the heart with pride (which unfortunately is very often the case nowadays), for this would defeat the very object of Pilgrimage which is the attainment of تقوی or fear of God. In such case, the so-called pilgrim will not find himself nearer God but rather would see His punishment descending on him.
In connection with this verse, it should also be noted that besides giving a general meaning as stated above, it also refers to a specific incident in Islamic history, i.e. the Truce of Hudaibiyyah. The verse was revealed before that truce and hinted that a time was coming when Muslims would start towards Mecca with the intention of performing Pilgrimage, but they would be "kept back" from doing so by disbelievers. Later, however, God would grant them victory over the disbelievers and they would be "safe" to perform the Pilgrimage in peace. What a true picture of the apparent set-back at Hudaibiyyah and the subsequent Fall of Mecca at the hands of the Holy Prophet!
b
48:26.
227
With this verse begins the subject of Hajj (Pilgrimage). Jihad and Hajj seem to be correlated and both constitute a form of sacrifice which a true and sincere believer has to undergo in the way of Allah, a subject which began with 2:178. The Pilgrimage is the last stage in the spiritual development of man, the other stages such as Prayer, Fasting and Jihad having already been discussed.
228
The ‘Umrah or the Lesser Pilgrimage consists in entering into a stage of Ihram in the way mentioned above, circuiting the Ka‘bah seven times, running between Safa and Marwah and offering a sacrifice which, however, is not obligatory. The ‘Umrah may be performed at any time of the year, whereas the Hajj or the Greater Pilgrimage is performed only during the month of Dhul-Hijjah.
229
The words, if you are kept back, refer to a state of affairs when a would-be pilgrim is prevented by disease, or a state of war, or by some other cause, from visiting the Ka‘bah to perform the Hajj or the ‘Umrah.
230
The ‘Umrah and the Hajj may be combined in two ways: (a) The pilgrim who intends to perform the ‘Umrah alone should enter into the state of Ihram and perform its rites and finish it. Then on the eighth day of Dhul- Hijjah he should again enter into the state of Ihram and perform the prescribed rites of Hajj. This form of combining the ‘Umrah and the Hajj is technically called Tamattu‘ which literally means, "availing oneself of a thing." (b) The pilgrim may perform the ‘Umrah and the Hajj simultaneously. He should, in this case, enter into the state of Ihram with that intention and should remain in that state till the end of the Pilgrimage. This combination of Hajj and ‘Umrah is called Qiran which literally means, "the putting together of two things." In both Tamattu‘ and Qiran it is obligatory to offer the sacrifice. In the verse under comment the word Tamattu‘ is not used in the technical sen
231
Fasting is mentioned in the clause, should fast three days during the Pilgrimage, is distinct and separate from the fasting mentioned above. The first-mentioned fasting is meant for those who cannot shave their heads while this fasting is meant for those who are unable to offer sacrifice in case of Tamattu‘. The three days spoken of are preferably the 11th, 12th and 13th of Dhul-Hijjah. The remaining seven fasts may be observed after one has returned home.
232
The words mean that the permission to combine Hajj and ‘Umrah is meant not for the residents of Mecca but for those who come from outside. By some, however, the words "the Sacred Mosque" have been extended to include the whole of Haram, i.e. the sacred territory in and around Mecca.
سَلْ بَنِىٓ إِسْرَٰٓءِيلَ كَمْ ءَاتَيْنَٰهُم مِّنْ ءَايَةٍۭ بَيِّنَةٍ ۗ وَمَن يُبَدِّلْ نِعْمَةَ ٱللَّهِ مِنۢ بَعْدِ مَا جَآءَتْهُ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
کَمْ سے مراد تعداد کی کثرت ہے اور مراد یہ ہے کہ ان سے پوچھو تو انہیں خود اقرار کرنا ہوگا کہ اللہ تعالیٰ نے بہت سے کھلے کھلے نشانات ہمیں دئیے تھے۔
یہ مرادنہیں کہ وہ سزا دینے میں سخت ہے بلکہ یہ مراد ہے کہ اس کی سزا انسان پر سخت ہی گزرتی ہے۔
17:102; 28:37.
This does not mean that God is unnecessarily severe in punishment, but that Divine punishment is bound to be felt severely.
17:102; 28:37.
Commentary:
The preceding verses referred to those weak in faith who had not yet "come into submission wholly" (2:209). The position of these people was that they had received a favour of God but practically they sought to "change" it. They wished to be known as Muslims and yet to be free to live as they liked. This was exactly what the Israelites had done before. So the Quran fittingly turns here to the story of the children of Israel who afforded an object-lesson for Muslims. The Holy Prophet and, for that matter, every reader of the Quran is asked to enquire of the descendants of Israel how many and how varied were the Signs which God had bestowed upon them as a favour and how persistent and impudent was their rejection of His Messengers and their disregard of His teachings.
The expression, whoso changes the gift of God, appears to be rather peculiar; but really the word یبدل (changes) gives a very interesting meaning. For believers it means, accepting the teaching of a Prophet in theory but rejecting it in practice, as unfortunately is very often the case with the weak in faith. They receive a thing as a gift or blessing, but by abstaining from acting upon it, they incur the displeasure of God, thus practically "changing" a favour into a disfavour.
For disbelievers the expression means converting a مبشر Prophet into a منذر Prophet. The Quran speaks of the Prophets of God as a نعمة i.e. a favour or gift (5:21) and it further holds that the mission of every Prophet is twofold—he is a مبشر or bearer of glad tidings for those who accept him, and he is a منذر or warner of coming punishment for those who reject him (18:57). Now when God sends a Prophet, He wishes the people to accept him as a bearer of glad tidings only, and it is the people themselves who reverse the position by rejecting him. In this way the people, as it were, "change" the مبشر Prophet into the منذر Prophet.
Again, for Israelites or Jews the expression, whoso changes the gift of Allah, may mean that though they knew that their Scriptures embodied the word of God which was a favour and a blessing, yet they had the audacity to interfere with it in order to meet their own ends (5:14), thus "changing" the very substance of God’s favour.
The expression may have yet another meaning. The شریعة or Law being meant as a guidance, is a mercy or a blessing of God (5:4 & 6:155, 156). But Christians, who are an offshoot of the Jews have "changed" it into a curse (Gal. 3:13).
The expression "gift of God" may refer to the manifold and multifarious favours which God had bestowed upon the Israelites in the form of Prophets and their noble teachings. But they "changed" the gift of God by rejecting the Prophets and disobeying their teachings. The expression may also refer to the Holy Prophet and the religion brought by him; they are certainly the greatest gifts of God for mankind, and whoever rejects Islam either by disbelieving or disobeying its teachings, deserves God’s severest punishment. In either case, the verse also warns hypocrites and those weak of faith among Muslims that if they accepted the Holy Prophet outwardly but rejected him in their heart or if they accepted his teachings as being from God but did not act upon them, they would be "changing" the gift of God and would make themselves liable to severe punishment.
a
17:102; 28:37.
152
这并不意味着安拉的惩罚是不必要的严厉, 而是说安拉的惩罚必定令人感到严厉。
1
کَمْ سے مراد تعداد کی کثرت ہے اور مراد یہ ہے کہ ان سے پوچھو تو انہیں خود اقرار کرنا ہوگا کہ اللہ تعالیٰ نے بہت سے کھلے کھلے نشانات ہمیں دئیے تھے۔
2
یہ مرادنہیں کہ وہ سزا دینے میں سخت ہے بلکہ یہ مراد ہے کہ اس کی سزا انسان پر سخت ہی گزرتی ہے۔
a
17:102; 28:37.
218
Commentary:
The preceding verses referred to those weak in faith who had not yet "come into submission wholly" (2:209). The position of these people was that they had received a favour of God but practically they sought to "change" it. They wished to be known as Muslims and yet to be free to live as they liked. This was exactly what the Israelites had done before. So the Quran fittingly turns here to the story of the children of Israel who afforded an object-lesson for Muslims. The Holy Prophet and, for that matter, every reader of the Quran is asked to enquire of the descendants of Israel how many and how varied were the Signs which God had bestowed upon them as a favour and how persistent and impudent was their rejection of His Messengers and their disregard of His teachings.
The expression, whoso changes the gift of God, appears to be rather peculiar; but really the word یبدل (changes) gives a very interesting meaning. For believers it means, accepting the teaching of a Prophet in theory but rejecting it in practice, as unfortunately is very often the case with the weak in faith. They receive a thing as a gift or blessing, but by abstaining from acting upon it, they incur the displeasure of God, thus practically "changing" a favour into a disfavour.
For disbelievers the expression means converting a مبشر Prophet into a منذر Prophet. The Quran speaks of the Prophets of God as a نعمة i.e. a favour or gift (5:21) and it further holds that the mission of every Prophet is twofold—he is a مبشر or bearer of glad tidings for those who accept him, and he is a منذر or warner of coming punishment for those who reject him (18:57). Now when God sends a Prophet, He wishes the people to accept him as a bearer of glad tidings only, and it is the people themselves who reverse the position by rejecting him. In this way the people, as it were, "change" the مبشر Prophet into the منذر Prophet.
Again, for Israelites or Jews the expression, whoso changes the gift of Allah, may mean that though they knew that their Scriptures embodied the word of God which was a favour and a blessing, yet they had the audacity to interfere with it in order to meet their own ends (5:14), thus "changing" the very substance of God’s favour.
The expression may have yet another meaning. The شریعة or Law being meant as a guidance, is a mercy or a blessing of God (5:4 & 6:155, 156). But Christians, who are an offshoot of the Jews have "changed" it into a curse (Gal. 3:13).
The expression "gift of God" may refer to the manifold and multifarious favours which God had bestowed upon the Israelites in the form of Prophets and their noble teachings. But they "changed" the gift of God by rejecting the Prophets and disobeying their teachings. The expression may also refer to the Holy Prophet and the religion brought by him; they are certainly the greatest gifts of God for mankind, and whoever rejects Islam either by disbelieving or disobeying its teachings, deserves God’s severest punishment. In either case, the verse also warns hypocrites and those weak of faith among Muslims that if they accepted the Holy Prophet outwardly but rejected him in their heart or if they accepted his teachings as being from God but did not act upon them, they would be "changing" the gift of God and would make themselves liable to severe punishment.
b
17:102; 28:37.
253
This does not mean that God is unnecessarily severe in punishment, but that Divine punishment is bound to be felt severely.
مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ ٱلْفُرْقَانَ ۗ إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ
5:96; 14:48; 39:38.
2:54, 186; 8:42; 21:49; 25:2.
Al-Furqan may refer to the Qur’an or to the heavenly signs vouchsafed to the Holy Prophet which establish his truth.
2:54, 186; 8:42; 21:49; 25:2.
5:96; 14:48; 39:38.
Important Words:
ذوانتقام (Possessor of the power to requite). انتقام is the noun-infinitive from نقم i.e. he took vengeance. They say نقم منه or انتقم منه meaning, he wreaked vengeance on him; he punished him; he inflicted penal retribution on him for what he had done. نقمة and انتقام both mean, vengeance or penal retribution or punishment (Aqrab & Lane).
Commentary:
The words, and He has sent down the Discrimination, placed at the end of the verse refer to the Quran, the coming down of which has already been mentioned in the beginning of the verse. The idea has been repeated here to point out that the Quran has come to take the place of the previous scriptures, the word "Discrimination" also pointing to the same fact. The word may also refer to the heavenly signs vouchsafed to Islam to establish its truth.
For an explanation of the term مصدق (fulfilling) see 2:42.
After the coming down of the Quran as a "Discrimination" and as "fulfilling" what is in the previous scriptures, the persistent rejection of the Holy Prophet becomes indeed deserving of great punishment, and the verse points out that the God of Islam being "Mighty" and "Possessor of the power to requite", those who have rejected the truth must be prepared for divine requital.
e
2:54, 186; 8:42; 21:49; 25:2.
f
5:96; 14:48; 39:38.
223
اَلْفُرْقَانْ (Al-Furqan) 可能指«古兰经», 或指惠予穆圣创立其真理的安拉的迹象。
a
2:54, 186; 8:42; 21:49; 25:2.
b
5:96; 14:48; 39:38.
296
Important Words:
ذوانتقام (Possessor of the power to requite). انتقام is the noun-infinitive from نقم i.e. he took vengeance. They say نقم منه or انتقم منه meaning, he wreaked vengeance on him; he punished him; he inflicted penal retribution on him for what he had done. نقمة and انتقام both mean, vengeance or penal retribution or punishment (Aqrab & Lane).
Commentary:
The words, and He has sent down the Discrimination, placed at the end of the verse refer to the Quran, the coming down of which has already been mentioned in the beginning of the verse. The idea has been repeated here to point out that the Quran has come to take the place of the previous scriptures, the word "Discrimination" also pointing to the same fact. The word may also refer to the heavenly signs vouchsafed to Islam to establish its truth.
For an explanation of the term مصدق (fulfilling) see 2:42.
After the coming down of the Quran as a "Discrimination" and as "fulfilling" what is in the previous scriptures, the persistent rejection of the Holy Prophet becomes indeed deserving of great punishment, and the verse points out that the God of Islam being "Mighty" and "Possessor of the power to requite", those who have rejected the truth must be prepared for divine requital.
a
5:96; 14:48; 39:38.
b
2:54, 186; 8:42; 21:49; 25:2.
367
Al-Furqan may refer to the Qur’an or to the heavenly signs vouchsafed to the Holy Prophet which establish his truth.
وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقْطَعُوٓا۟ أَيْدِيَهُمَا جَزَآءًۢ بِمَا كَسَبَا نَكَٰلًا مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
这节经文中, “凡男女盗窃的” 这几个字中, 男在女之前, 因为男人偷窃的事情比女人偷窃的更为常见, 而在24:3经文中, 女私通者这个单词放在男私通者之前, 因为私通这种罪行女的比男的更容易犯。用词方面的这种安排, 说明 «古兰经» 文中不仅在各节经文间存在着充满智慧的安排顺序像在别处所表示者, 而且在单词与单词之间也有这样的顺序。对偷窃所规定的惩罚似乎太严厉了些。但是, 人们的经验告诉我们, 惩罚如果有威慑性, 就会有警戒性。对一个人严厉而挽救了一千个人, 比放纵所有的人而毁灭了许多人要强。一个在切除一条已腐烂的肢体来挽救一个人整个身体之前毫不犹豫的医生, 肯定是一个好的外科医生。在伊斯兰教最盛时期, 切割窃贼双手的事例非常非常少, 因为规定的惩罚是有威慑性而且是真正要执行的。即使在今天, 执行 «古兰经» 中所规定的有关偷窃的惩罚的阿拉伯土地上, 偷窃的事件也是非常稀少的。为了对这一惩罚的性质有一正确的理解, 必须知道对这里用的两个单词 قَطْع (Qat‘) 和 يَدْ (Yad) 的直义和隐喻的用法。قَطَعَهٗ بِالْحُجَّةِ (Qata‘a-hu bil-Hujjati) 这一阿拉伯习用语的意思是, 他用论据使他哑口无言 (Lane)。而 يَدْ (Yad), 除了别的以外, 意思是做某一事的能力。因此, قَطَعَ يَدَه (Qata‘a Yada-hu) 这一短语隐喻的意思是他剥夺了他做这件事的能力; 或他制止他做这件事。见12:32。鉴于这两个单词的这种意义, 这节经文中用的阿拉伯习用词的意思可以是 “剥夺他们犯偷窃罪的能力或使用任何
0特意计划的实际方法来制止犯偷窃罪。” 从这节经文的直义看, 经文中所规定的惩罚是极大的惩罚, 而极大的惩罚只给予那些极罕见的案例, 较小的惩罚是采用实际的方法来剥夺或制止罪犯的能力。在给予惩罚时, 也必须考虑所有当时情况的性质和范围。而且, 使用 اَلسَّارِقْ (as-Sariq) 这个单词--------它是一个名词, (而不使用动词 سَرَقَ (Saraqa, 他偷了), 含有剧烈程度的意思, 意指一个惯偷或值得特殊考虑的犯了偷窃癖的罪犯。学者们对于偷窃多少数目的钱财才给予规定的惩罚这点上意见不一。但按照一些传统做法, 这个数目是三迪拉姆或第纳尔的四分之一, 按照另外一些学者的意见, 从树上偷果实或在旅途上犯偷窃罪, 是不切断手的。(Dawud) 教长阿布·哈尼法 (اَبُوْحَنِيْفَهْ, Abu Hanifah) 认为十个迪拉姆 (دِرْهَمْ, dirhams), 而教长马立克 (مَالِكْ, Malik) 和教长沙菲 (شَافِعِی, Shafi‘i) 认为三个迪拉姆是最小的数目。宗教家们的这种意见方面的差异表明, 审判者在给予刑罚的形式和轻重方面可以有许多决定的自由。
Whereas in this verse the words the man who steals have been put before the words the woman who steals because stealing is more common among men than among women, in 24:3 the word fornicatress precedes the word fornicator because the guilt of fornication can more easily be proved against women than against men. This arrangement of words shows that there exists not only an intelligent order in the verses of the Qur’an, as shown elsewhere, but also an intelligent order in its words. The punishment prescribed for stealing may appear to be too severe. But human experience shows that punishment, if it is to be deterrent, should be exemplary. It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. He certainly is a good surgeon who does not hesitate to amputate a rotten limb to save the whole body. In the heyday of Islam there were extremely rare cases of the cutting of hands of thieves because the punishment prescribed was deterrent and was p
Commentary:
In this verse the words, the man who steals, have been put before the words, the woman who steals, because stealing is more common among men than among women, while in 24:3 the word fornicatress precedes the word fornicator because the guilt of fornication is generally more easily proved against women than against men. This arrangement of words shows that there exists not only an intelligent order in the verses of the Quran, as shown elsewhere, but also an intelligent order in its words as well.
The punishment prescribed for a thief in this verse may appear to be too severe in the sight of those who are swayed by false sentiments. But the experience of the world shows that punishment, if it is to be deterrent, should be severe and exemplary. It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. The God of Islam would not make Muslims spoilt children. When Islam was in power, there were very few cases of the cutting-off of the hands of thieves for the obvious reason that in view of the deterrent punishment prescribed by Islam there were very few cases of theft. Nowadays, however, when false sentiment prevails, thieves are given a light punishment, with the result that cases of theft are appallingly on the increase. He is certainly not a good surgeon who hesitates to amputate a rotten limb and thereby destroys the whole body.
As for the definition of the word ید (hand) ‘Ali, Son-in-law and Fourth Successor of the Holy Prophet, holds that only the fingers of a thief are to be cut off (Ma‘ani, vol. ii, p. 304); while most scholars are of the view that the hand is to be cut off at the wrist.
Theologians differ as to the least amount of money or property stolen for which the prescribed punishment is to be inflicted. Imam Abu Hanifah held it to be ten dirhams, while Imam Malik and Imam Shafi‘i considered three dirhams or a quarter of a dinar to be the least amount, dirham and dinar being old silver and gold coins respectively. Both the above views are based on different interpretations of the sayings of the Holy Prophet.
A dirham or a drachm (dram) is believed to be one-sixteenth part of an oz. in avoirdupois weight or one-eighth part of an ounce in apothecaries weight, while a dinar is equal to 71 and a half barley-corns (Lane and New Standard Dictionary).
377
这节经文中, “凡男女盗窃的” 这几个字中, 男在女之前, 因为男人偷窃的事情比女人偷窃的更为常见, 而在24:3经文中, 女私通者这个单词放在男私通者之前, 因为私通这种罪行女的比男的更容易犯。用词方面的这种安排, 说明 «古兰经» 文中不仅在各节经文间存在着充满智慧的安排顺序像在别处所表示者, 而且在单词与单词之间也有这样的顺序。对偷窃所规定的惩罚似乎太严厉了些。但是, 人们的经验告诉我们, 惩罚如果有威慑性, 就会有警戒性。对一个人严厉而挽救了一千个人, 比放纵所有的人而毁灭了许多人要强。一个在切除一条已腐烂的肢体来挽救一个人整个身体之前毫不犹豫的医生, 肯定是一个好的外科医生。在伊斯兰教最盛时期, 切割窃贼双手的事例非常非常少, 因为规定的惩罚是有威慑性而且是真正要执行的。即使在今天, 执行 «古兰经» 中所规定的有关偷窃的惩罚的阿拉伯土地上, 偷窃的事件也是非常稀少的。为了对这一惩罚的性质有一正确的理解, 必须知道对这里用的两个单词 قَطْع (Qat‘) 和 يَدْ (Yad) 的直义和隐喻的用法。قَطَعَهٗ بِالْحُجَّةِ (Qata‘a-hu bil-Hujjati) 这一阿拉伯习用语的意思是, 他用论据使他哑口无言 (Lane)。而 يَدْ (Yad), 除了别的以外, 意思是做某一事的能力。因此, قَطَعَ يَدَه (Qata‘a Yada-hu) 这一短语隐喻的意思是他剥夺了他做这件事的能力; 或他制止他做这件事。见12:32。鉴于这两个单词的这种意义, 这节经文中用的阿拉伯习用词的意思可以是 “剥夺他们犯偷窃罪的能力或使用任何
0特意计划的实际方法来制止犯偷窃罪。” 从这节经文的直义看, 经文中所规定的惩罚是极大的惩罚, 而极大的惩罚只给予那些极罕见的案例, 较小的惩罚是采用实际的方法来剥夺或制止罪犯的能力。在给予惩罚时, 也必须考虑所有当时情况的性质和范围。而且, 使用 اَلسَّارِقْ (as-Sariq) 这个单词--------它是一个名词, (而不使用动词 سَرَقَ (Saraqa, 他偷了), 含有剧烈程度的意思, 意指一个惯偷或值得特殊考虑的犯了偷窃癖的罪犯。学者们对于偷窃多少数目的钱财才给予规定的惩罚这点上意见不一。但按照一些传统做法, 这个数目是三迪拉姆或第纳尔的四分之一, 按照另外一些学者的意见, 从树上偷果实或在旅途上犯偷窃罪, 是不切断手的。(Dawud) 教长阿布·哈尼法 (اَبُوْحَنِيْفَهْ, Abu Hanifah) 认为十个迪拉姆 (دِرْهَمْ, dirhams), 而教长马立克 (مَالِكْ, Malik) 和教长沙菲 (شَافِعِی, Shafi‘i) 认为三个迪拉姆是最小的数目。宗教家们的这种意见方面的差异表明, 审判者在给予刑罚的形式和轻重方面可以有许多决定的自由。
672
Commentary:
In this verse the words, the man who steals, have been put before the words, the woman who steals, because stealing is more common among men than among women, while in 24:3 the word fornicatress precedes the word fornicator because the guilt of fornication is generally more easily proved against women than against men. This arrangement of words shows that there exists not only an intelligent order in the verses of the Quran, as shown elsewhere, but also an intelligent order in its words as well.
The punishment prescribed for a thief in this verse may appear to be too severe in the sight of those who are swayed by false sentiments. But the experience of the world shows that punishment, if it is to be deterrent, should be severe and exemplary. It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. The God of Islam would not make Muslims spoilt children. When Islam was in power, there were very few cases of the cutting-off of the hands of thieves for the obvious reason that in view of the deterrent punishment prescribed by Islam there were very few cases of theft. Nowadays, however, when false sentiment prevails, thieves are given a light punishment, with the result that cases of theft are appallingly on the increase. He is certainly not a good surgeon who hesitates to amputate a rotten limb and thereby destroys the whole body.
As for the definition of the word ید (hand) ‘Ali, Son-in-law and Fourth Successor of the Holy Prophet, holds that only the fingers of a thief are to be cut off (Ma‘ani, vol. ii, p. 304); while most scholars are of the view that the hand is to be cut off at the wrist.
Theologians differ as to the least amount of money or property stolen for which the prescribed punishment is to be inflicted. Imam Abu Hanifah held it to be ten dirhams, while Imam Malik and Imam Shafi‘i considered three dirhams or a quarter of a dinar to be the least amount, dirham and dinar being old silver and gold coins respectively. Both the above views are based on different interpretations of the sayings of the Holy Prophet.
A dirham or a drachm (dram) is believed to be one-sixteenth part of an oz. in avoirdupois weight or one-eighth part of an ounce in apothecaries weight, while a dinar is equal to 71 and a half barley-corns (Lane and New Standard Dictionary).
744
Whereas in this verse the words the man who steals have been put before the words the woman who steals because stealing is more common among men than among women, in 24:3 the word fornicatress precedes the word fornicator because the guilt of fornication can more easily be proved against women than against men. This arrangement of words shows that there exists not only an intelligent order in the verses of the Qur’an, as shown elsewhere, but also an intelligent order in its words. The punishment prescribed for stealing may appear to be too severe. But human experience shows that punishment, if it is to be deterrent, should be exemplary. It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. He certainly is a good surgeon who does not hesitate to amputate a rotten limb to save the whole body. In the heyday of Islam there were extremely rare cases of the cutting of hands of thieves because the punishment prescribed was deterrent and was p
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.
وَمَا تَنقِمُ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِـَٔايَٰتِ رَبِّنَا لَمَّا جَآءَتْنَا ۚ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
20:74.
20:74.
20:74.
Important Words:
افرغ (pour forth) is derived from فرغ i.e. it was or became empty, vacant, devoid or unoccupied; or he was or became devoid of, or free from business, occupation or employment. فرغ الماء means, the water poured forth. افرغه means, he poured out or poured forth water, etc. So the clause ربناافرغ علیناصبرا would mean, O our Lord, pour forth upon us patience (or steadfastness) just as water from a bucket is poured forth; or send down upon us such patience as may envelop us (Lane).
Commentary:
As shown under Important Words above, the words, pour forth upon us, are intended to express the idea of abundance. The magicians prayed to God that He might grant them patience in abundance that they might become, as it were, covered with, and enveloped by, patience and, might bear the trials without flinching. They were already unusually patient, but still they prayed for more and yet more help from God to keep them firm and steadfast. That indeed is the true spiritual station.
a
20:74.
c
20:74.
1016
Important Words:
افرغ (pour forth) is derived from فرغ i.e. it was or became empty, vacant, devoid or unoccupied; or he was or became devoid of, or free from business, occupation or employment. فرغ الماء means, the water poured forth. افرغه means, he poured out or poured forth water, etc. So the clause ربناافرغ علیناصبرا would mean, O our Lord, pour forth upon us patience (or steadfastness) just as water from a bucket is poured forth; or send down upon us such patience as may envelop us (Lane).
Commentary:
As shown under Important Words above, the words, pour forth upon us, are intended to express the idea of abundance. The magicians prayed to God that He might grant them patience in abundance that they might become, as it were, covered with, and enveloped by, patience and, might bear the trials without flinching. They were already unusually patient, but still they prayed for more and yet more help from God to keep them firm and steadfast. That indeed is the true spiritual station.
d
20:74.
وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ مَن يَسُومُهُمْ سُوٓءَ ٱلْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ ٱلْعِقَابِ ۖ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌ
قرآن مجید سے ثابت ہے کہ خداتعالیٰ سزا دینے میں بڑا ڈھیلا ہے۔ پس اس آیت کے صرف یہ معنے ہیں کہ جب اللہ تعالیٰ انسان کو سزا دیتا ہے تو وہ جلدی اس کو پکڑ لیتی ہیں اور کوئی چیز اس کے راستہ میں روک نہیں بنتی۔ یہ مطلب نہیں کہ اِدھر گناہ کیا اور اُدھر عذاب آگیا۔
2:62; 3:113.
This and the following several verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others.
It is clear from several verses of the Qur’an that God is very slow in punishing the sinners. He grants them respite again and again. The words mean that when punishment is finally decreed to overtake a people, it is swift in coming and nothing can retard its coming.
2:62; 3:113.
Commentary:
The reference in the memorable words, those who would afflict them with grievous torment, is to those people who throughout the ages have persecuted and tormented the Jews. The degradation of the Jews holds a lesson for us. Those who neither act righteously nor try to reform their environment gradually drift more and more into evil practices, with the result that finally they lose their independence and are subjugated by other nations who trample them under their feet.
This and the following verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others. See also 2:66.
c
2:62; 3:113.
525
从 «古兰经» 的几节经文中可以清楚地看出, 安拉惩罚犯罪的人很是缓慢的。他重复地给我们暂缓的机会。这些字的意思是, 当一个民族遭受最后判决惩罚时, 那惩罚来得很快, 没有事物能阻滞它的来临。
1
قرآن مجید سے ثابت ہے کہ خداتعالیٰ سزا دینے میں بڑا ڈھیلا ہے۔ پس اس آیت کے صرف یہ معنے ہیں کہ جب اللہ تعالیٰ انسان کو سزا دیتا ہے تو وہ جلدی اس کو پکڑ لیتی ہیں اور کوئی چیز اس کے راستہ میں روک نہیں بنتی۔ یہ مطلب نہیں کہ اِدھر گناہ کیا اور اُدھر عذاب آگیا۔
b
2:62; 3:113.
1057
Commentary:
The reference in the memorable words, those who would afflict them with grievous torment, is to those people who throughout the ages have persecuted and tormented the Jews. The degradation of the Jews holds a lesson for us. Those who neither act righteously nor try to reform their environment gradually drift more and more into evil practices, with the result that finally they lose their independence and are subjugated by other nations who trample them under their feet.
This and the following verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others. See also 2:66.
c
2:62; 3:113.
1066
This and the following several verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others.
1066A
It is clear from several verses of the Qur’an that God is very slow in punishing the sinners. He grants them respite again and again. The words mean that when punishment is finally decreed to overtake a people, it is swift in coming and nothing can retard its coming.
ذَٰلِكَ بِأَنَّهُمْ شَآقُّوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَمَن يُشَاقِقِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
4:116; 47:33; 59:5.
اس کے یہ معنے نہیں کہ اللہ تعالیٰ کی جو سزائیں ہیں ان میں سے وہ سب سے زیادہ سخت سزا نازل کرتا ہے بلکہ یہ مراد ہے کہ اللہ تعالیٰ کی سب سزائیں سخت ہوتی ہیں۔
4:116; 47:33; 59:5.
4:116; 47:33; 59:5.
b
4:116; 47:33; 59:5.
4
اس کے یہ معنے نہیں کہ اللہ تعالیٰ کی جو سزائیں ہیں ان میں سے وہ سب سے زیادہ سخت سزا نازل کرتا ہے بلکہ یہ مراد ہے کہ اللہ تعالیٰ کی سب سزائیں سخت ہوتی ہیں۔
a
4:116; 47:33; 59:5.
b
4:116; 47:33; 59:5.
وَيَسْتَعْجِلُونَكَ بِٱلسَّيِّئَةِ قَبْلَ ٱلْحَسَنَةِ وَقَدْ خَلَتْ مِن قَبْلِهِمُ ٱلْمَثُلَٰتُ ۗ وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ ۖ وَإِنَّ رَبَّكَ لَشَدِيدُ ٱلْعِقَابِ
22:48; 29:54, 55.
41:44; 53:33.
22:48; 29:54-55.
41:44; 53:33.
Important Words:
المثلات (exemplary punishments) is the plural of المثلة which is derived from مثل. They say مثل فلان فلانا i.e. he became like such a one. مثل بفلان means, he punished such a one in an exemplary manner. مثلة means, calamity; punishment serving as a warning to others; punishment which visited past generations and which served as a warning for others (Aqrab).
العقاب (condign punishment) is derived from عاقب which is derived from عقب (‘aqaba). They say عقبه i.e. he struck his heel; he came after him (as though at his heels). عاقبه means, he did a thing with him alternately, each taking his turn; he punished him as denoting consequence or retribution. عقب (‘aqib) means, the heel or the hinder part of the human foot. العقاب means, requital or punishment that is awarded as a result of some offence or sin (Lane & Aqrab). Hence in the text it has rightly been rendered as "condign punishment."
Commentary:
The verse refers to an evil practice of disbelievers. When they are told that if they do not remove their shackles and do not avail themselves of the guidance of God and if they persist in their wicked ways, they will become like a piece of dry wood, which is thrown into the fire, they hasten to demand where that fire is. So, instead of soliciting God’s mercy these unfortunate people invoke His punishment. The advent of every Prophet of God is attended by both God’s mercy and His punishment but wicked people invariably demand the latter.
The words, verily, thy Lord is full of forgiveness for mankind despite their wrongdoing, set forth the great truth that the purpose of God in sending Prophets is not to destroy men, but to save them. This is why He continues to forgive them, despite their persistence in wrongdoing. But this repeated forgiveness does not mean that the wicked will never be punished. If they do not give up their evil ways, they will not escape God’s punishment. They will indeed be given every opportunity to reform themselves; but if they persistently refuse to do so, Divine punishment will finally descend on them.
The words, thy Lord is strict in condign punishment, do not mean that God makes use of severity in inflicting punishment but that the punishment inflicted by God is severer and more painful than that inflicted by men.
e
22:48; 29:54, 55.
f
41:44; 53:33.
a
22:48; 29:54-55.
b
41:44; 53:33.
1618
Important Words:
المثلات (exemplary punishments) is the plural of المثلة which is derived from مثل. They say مثل فلان فلانا i.e. he became like such a one. مثل بفلان means, he punished such a one in an exemplary manner. مثلة means, calamity; punishment serving as a warning to others; punishment which visited past generations and which served as a warning for others (Aqrab).
العقاب (condign punishment) is derived from عاقب which is derived from عقب (‘aqaba). They say عقبه i.e. he struck his heel; he came after him (as though at his heels). عاقبه means, he did a thing with him alternately, each taking his turn; he punished him as denoting consequence or retribution. عقب (‘aqib) means, the heel or the hinder part of the human foot. العقاب means, requital or punishment that is awarded as a result of some offence or sin (Lane & Aqrab). Hence in the text it has rightly been rendered as "condign punishment."
Commentary:
The verse refers to an evil practice of disbelievers. When they are told that if they do not remove their shackles and do not avail themselves of the guidance of God and if they persist in their wicked ways, they will become like a piece of dry wood, which is thrown into the fire, they hasten to demand where that fire is. So, instead of soliciting God’s mercy these unfortunate people invoke His punishment. The advent of every Prophet of God is attended by both God’s mercy and His punishment but wicked people invariably demand the latter.
The words, verily, thy Lord is full of forgiveness for mankind despite their wrongdoing, set forth the great truth that the purpose of God in sending Prophets is not to destroy men, but to save them. This is why He continues to forgive them, despite their persistence in wrongdoing. But this repeated forgiveness does not mean that the wicked will never be punished. If they do not give up their evil ways, they will not escape God’s punishment. They will indeed be given every opportunity to reform themselves; but if they persistently refuse to do so, Divine punishment will finally descend on them.
The words, thy Lord is strict in condign punishment, do not mean that God makes use of severity in inflicting punishment but that the punishment inflicted by God is severer and more painful than that inflicted by men.
c
22:48; 29:54, 55.
d
41:44; 53:33.
فَلَا تَحْسَبَنَّ ٱللَّهَ مُخْلِفَ وَعْدِهِۦ رُسُلَهُۥٓ ۗ إِنَّ ٱللَّهَ عَزِيزٌ ذُو ٱنتِقَامٍ
3:195; 10:104; 58:22.
3:195; 10:104; 58:22.
3:195; 10:104; 58:22.
Commentary:
The verse is addressed to the reader or to each and every individual from among the enemies of Islam. The Divine attributes mentioned in the verse refer to those enemies of Islam who were bent upon extirpating the small Muslim community. God assures the Holy Prophet that He will certainly punish those who seek to destroy Islam and will make the cause of truth triumph.
b
3:195; 10:104; 58:22.
a
3:195; 10:104; 58:22.
1702
Commentary:
The verse is addressed to the reader or to each and every individual from among the enemies of Islam. The Divine attributes mentioned in the verse refer to those enemies of Islam who were bent upon extirpating the small Muslim community. God assures the Holy Prophet that He will certainly punish those who seek to destroy Islam and will make the cause of truth triumph.
b
3:195; 10:104; 58:22.
وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِۦ سُلْطَٰنًا فَلَا يُسْرِف فِّى ٱلْقَتْلِ ۖ إِنَّهُۥ كَانَ مَنصُورًا
6:152; 25:69.
6:152; 25:69.
In the preceding two verses reference was made to the two indirect ways of slaying. The verse under comment speaks of direct murder. After the murderer is convicted by a properly constituted court, the heirs of the murdered person have the right either to have the murderer legally executed or accept blood money in lieu of the death of the murdered person. If, however, it is against the interests of public peace or morality to allow blood money to the heirs or if the demand of the heirs be found to be not bona-fide, the court may refuse to accept their option and order the murderer’s execution. In fact, both the heirs and the State equally share the right to pardon or punish the guilty person. This right of the State in regard to the punishment of the guilty person covers all matters to which the injunction about retribution applies. Whereas in the earlier part of the verse the rights of the party offended against have been safeguarded, the words, let him not exceed the prescribed bounds in slay
6:152; 25:69.
Commentary:
In the preceding two verses reference was made to the two indirect ways of killing. The verse under comment, however, speaks of direct murder. It declares it unlawful to kill a soul, the killing of which has been forbidden by God.
The word نفس (soul) means anything which breathes and therefore includes all living things. So the words, which Allah has forbidden, have been added in order to restrict their application to man, it being lawful to kill other animals except under certain conditions when their killing also is forbidden.
The word ولی (heir) is applied to any person who is entitled to inherit another man’s property after the latter’s death. But one may nominate a person other than his legal heir as his ولی. If a person is murdered, his ولی (heir) has the right to demand satisfaction. But after the murderer is convicted by a properly constituted court, the heir of the murdered person has the right either to have the murderer legally executed or accept blood-money in lieu of the death of the murdered person. If, however, it is considered against the interests of public peace or morality to allow blood money to the heir or if the demand of the heir be found to be not bona fide, the court may refuse to accept the option of the heir and order the murderer’s execution. In fact, both the heir and the State equally share the right to pardon or punish the guilty person. This right of the State in regard to the punishment of the guilty person covers all matters to which the injunction of قصاص(retaliation) applies. The Caliph ‘Ali is reported to have punished a guilty person whom the aggrieved party had pardoned on the plea that the dictates of public peace demanded his punishment. ‘Ali was convinced that the fear of being harmed by the offender had made the aggrieved person pardon him. See also 2:179.
Whereas in the earlier part of the verse the rights of the party offended against have been safeguarded, the words, let him not exceed the prescribed bounds in slaying, safeguard the interests of the offender. They mean to say that the aggrieved party should not exceed legitimate bounds by adopting a cruel method of killing. In fact, these words imply a recommendation in favour of the murderer. They also show that although "life for life" is the general rule, the heirs of the murdered person may not always act upon this rule. The murderer is to suffer the extreme penalty of the law only when the dictates of equity, retaliation, public peace and morality absolutely demand it. His life should be spared if this act of grace is calculated to lead to his moral reformation. In the words, for therein he is helped by law, the aggrieved person is reminded of his responsibilities. He is told that he, too, is responsible for the maintenance of peace. As God has safeguarded his rights, he should have regard for the rights of others—he should not always insist upon his "pound of flesh".
d
6:152; 25:69.
b
6:152; 25:69.
1963
Commentary:
In the preceding two verses reference was made to the two indirect ways of killing. The verse under comment, however, speaks of direct murder. It declares it unlawful to kill a soul, the killing of which has been forbidden by God.
The word نفس (soul) means anything which breathes and therefore includes all living things. So the words, which Allah has forbidden, have been added in order to restrict their application to man, it being lawful to kill other animals except under certain conditions when their killing also is forbidden.
The word ولی (heir) is applied to any person who is entitled to inherit another man’s property after the latter’s death. But one may nominate a person other than his legal heir as his ولی. If a person is murdered, his ولی (heir) has the right to demand satisfaction. But after the murderer is convicted by a properly constituted court, the heir of the murdered person has the right either to have the murderer legally executed or accept blood-money in lieu of the death of the murdered person. If, however, it is considered against the interests of public peace or morality to allow blood money to the heir or if the demand of the heir be found to be not bona fide, the court may refuse to accept the option of the heir and order the murderer’s execution. In fact, both the heir and the State equally share the right to pardon or punish the guilty person. This right of the State in regard to the punishment of the guilty person covers all matters to which the injunction of قصاص(retaliation) applies. The Caliph ‘Ali is reported to have punished a guilty person whom the aggrieved party had pardoned on the plea that the dictates of public peace demanded his punishment. ‘Ali was convinced that the fear of being harmed by the offender had made the aggrieved person pardon him. See also 2:179.
Whereas in the earlier part of the verse the rights of the party offended against have been safeguarded, the words, let him not exceed the prescribed bounds in slaying, safeguard the interests of the offender. They mean to say that the aggrieved party should not exceed legitimate bounds by adopting a cruel method of killing. In fact, these words imply a recommendation in favour of the murderer. They also show that although "life for life" is the general rule, the heirs of the murdered person may not always act upon this rule. The murderer is to suffer the extreme penalty of the law only when the dictates of equity, retaliation, public peace and morality absolutely demand it. His life should be spared if this act of grace is calculated to lead to his moral reformation. In the words, for therein he is helped by law, the aggrieved person is reminded of his responsibilities. He is told that he, too, is responsible for the maintenance of peace. As God has safeguarded his rights, he should have regard for the rights of others—he should not always insist upon his "pound of flesh".
c
6:152; 25:69.
1616
In the preceding two verses reference was made to the two indirect ways of slaying. The verse under comment speaks of direct murder. After the murderer is convicted by a properly constituted court, the heirs of the murdered person have the right either to have the murderer legally executed or accept blood money in lieu of the death of the murdered person. If, however, it is against the interests of public peace or morality to allow blood money to the heirs or if the demand of the heirs be found to be not bona-fide, the court may refuse to accept their option and order the murderer’s execution. In fact, both the heirs and the State equally share the right to pardon or punish the guilty person. This right of the State in regard to the punishment of the guilty person covers all matters to which the injunction about retribution applies. Whereas in the earlier part of the verse the rights of the party offended against have been safeguarded, the words, let him not exceed the prescribed bounds in slay
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَٰتِ رَبِّهِۦ ثُمَّ أَعْرَضَ عَنْهَآ ۚ إِنَّا مِنَ ٱلْمُجْرِمِينَ مُنتَقِمُونَ
Commentary:
That the enemies of truth and the rejecters of the Divine Message have never prospered is writ large on the pages of history.
3070
Commentary:
That the enemies of truth and the rejecters of the Divine Message have never prospered is writ large on the pages of history.
وَمَن يَهْدِ ٱللَّهُ فَمَا لَهُۥ مِن مُّضِلٍّ ۗ أَلَيْسَ ٱللَّهُ بِعَزِيزٍ ذِى ٱنتِقَامٍ
18:18.
یعنی کفار تو کوشش کرتے تھے کہ مومن کسی طرح گمراہ ہو جائیں لیکن مومنوں کی قربانی کی وجہ سے اللہ تعالیٰ چاہتا تھا کہ مومن بڑھیں اس لئے اس آیت میں فرماتا ہے کہ کیا اللہ تعالیٰ غالب نہیں کہ جو اس کا منشا ہے اس کو پورا کرے اور جو دشمنوں کا منشا ہے اس کو ناکام کرے۔
18:18.
18:18.
Commentary:
Another fact which is writ large on the history of all religions is that those unfortunate people who incur Divine wrath by their persistent opposition to God’s Messengers never go unpunished.
e
18:18.
1
یعنی کفار تو کوشش کرتے تھے کہ مومن کسی طرح گمراہ ہو جائیں لیکن مومنوں کی قربانی کی وجہ سے اللہ تعالیٰ چاہتا تھا کہ مومن بڑھیں اس لئے اس آیت میں فرماتا ہے کہ کیا اللہ تعالیٰ غالب نہیں کہ جو اس کا منشا ہے اس کو پورا کرے اور جو دشمنوں کا منشا ہے اس کو ناکام کرے۔
b
18:18.
3461
Commentary:
Another fact which is writ large on the history of all religions is that those unfortunate people who incur Divine wrath by their persistent opposition to God’s Messengers never go unpunished.
b
18:18.
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَٱلْأَحْزَابُ مِنۢ بَعْدِهِمْ ۖ وَهَمَّتْ كُلُّ أُمَّةٍۭ بِرَسُولِهِمْ لِيَأْخُذُوهُ ۖ وَجَٰدَلُوا۟ بِٱلْبَٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ فَأَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ
6:35; 22:43; 35:26; 54:10.
6:35; 22:43; 35:26; 54:10.
6:35; 22:43; 35:26; 54:10.
Commentary:
The verse gives an illustration of the great power and wealth which disbelievers, in the time of Noah and the Prophets who came after him, possessed. Just as disbelievers were seized with Divine punishment because they rejected and opposed their Prophets, so will the enemies of the Holy Prophet be punished.
f
6:35; 22:43; 35:26; 54:10.
c
6:35; 22:43; 35:26; 54:10.
3497
Commentary:
The verse gives an illustration of the great power and wealth which disbelievers, in the time of Noah and the Prophets who came after him, possessed. Just as disbelievers were seized with Divine punishment because they rejected and opposed their Prophets, so will the enemies of the Holy Prophet be punished.
a
6:35; 22:43; 35:26; 54:10.
فَٱنتَقَمْنَا مِنْهُمْ ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
7:137; 43:56.
7:137; 43:56.
7:137; 43:56.
b
7:137; 43:56.
a
7:137; 43:56.
a
7:137; 43:56.
يَوْمَ نَبْطِشُ ٱلْبَطْشَةَ ٱلْكُبْرَىٰٓ إِنَّا مُنتَقِمُونَ
The 'great seizure' may refer to the defeat of the Quraish at the Battle of Badr, or to the Fall of Mecca.
Commentary:
The "great seizure" may refer to the defeat of the Quraish at the Battle of Badr or to the Fall of Mecca when all their glory departed and their pride was humbled in the dust. They came to the Holy Prophet (whom they had hounded out of Mecca only eight years before) begging for mercy.
3708
Commentary:
The "great seizure" may refer to the defeat of the Quraish at the Battle of Badr or to the Fall of Mecca when all their glory departed and their pride was humbled in the dust. They came to the Holy Prophet (whom they had hounded out of Mecca only eight years before) begging for mercy.
2696
The 'great seizure' may refer to the defeat of the Quraish at the Battle of Badr, or to the Fall of Mecca.
ذَٰلِكَ بِأَنَّهُمْ شَآقُّوا۟ ٱللَّهَ وَرَسُولَهُۥ ۖ وَمَن يُشَآقِّ ٱللَّهَ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
4:116; 8:14; 47:33.
4:116; 8:14; 47:33.
e
4:116; 8:14; 47:33.
a
4:116; 8:14; 47:33.
4191A
Commentary:
The verse shows that opposition to a Prophet is tantamount to opposing God Himself.
a
4:116; 8:14; 47:33.
مَّآ أَفَآءَ ٱللَّهُ عَلَىٰ رَسُولِهِۦ مِنْ أَهْلِ ٱلْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ كَىْ لَا يَكُونَ دُولَةًۢ بَيْنَ ٱلْأَغْنِيَآءِ مِنكُمْ ۚ وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ
因为 فَیء (Fai’) 所包括的战利品是轻而易举就能获得的, 穆斯林可以不战而得, 因此士兵不能分得, 全部战利品归国库。这节经文特别提到穆斯林从卡巴尔(خَيْبَر, Khaibar) 的犹太人那里得来的战利品。这里制定了一条原则, 财富的周转不该局限于特权阶级和有产阶级。因为个人要健康, 生理需要就应合理地给予满足, 社会要健康, 物质财富就要广泛分配周转自如。这是穆斯林经济学的原理。伊斯兰教发现人性已被既得利益集团粗暴摧残, 提出了措施, 打破经济等级障碍, 并大大缩小了特权的不公正。但不反对牟利动机或经济竞争, 只是坚持对财富的欲望和竞争必须光明磊落并富有同情心。因为人性自然而然地关心前者, 保障后者就要用社会法律。交纳天课是伊斯兰教经常关心他人需要的一种基本方法, 但还有其他若干补充措施。
“凡是使者赐给你们的, 就当接受。” 这一句说明圣行是伊斯兰教律法的一个组成部分。
یعنی خیبر کا۔ جو چھوٹی چھوٹی بستیوں میں تقسیم تھا۔
یعنی وہ مال رسول کو اس لئے دیا ہے کہ غرباء میں تقسیم ہو۔ نہ اس لئے کہ مالداروں کے پاس جائے اور ان کے مال کو بڑھائے۔ اس حکم سے ظاہر ہے کہ خیبر کی زمینیں اور باغات گو رسول اللہ صلی اللہ علیہ وسلم اور آپ کے خاندان کو ملے مگر اصل غرض یہ تھی کہ مستحق مسلمانوں میں تقسیم ہوں۔ اور شیعوں کا اس سے رد کیا گیا ہے۔ جو باغِ فدک کا جھگڑا آج تک اٹھاتے ہیں۔ رسول کریم صلی اللہ علیہ وسلم کے پاس خیبر کے باغات عارضی طور پر تھے کہ تا آپ کا خاندان اس سے گذارہ کرے نہ کہ دائمی وراثت کے طور پر۔ پس حضرت ابوبکرؓ کا فیصلہ درست تھا اور شیعوں کا اعتراض غلط ہے۔
As Fai’ consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it, and the whole of it goes to the public treasury. The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. It lays down the principle that the circulation of wealth should not remain confined to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, the health of the society requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics. Finding humanity ground down under the tyranny of vested interests, Islam propounded measures that broke the barriers of economic caste and enormously reduced the injustice of special privilege. It does not, however, oppose the profit motive or economic competition, but only insists that acquisitiveness and competition be balanced by fair play and compassio
The words, whatsoever the Messenger gives you, take it, show that the Sunnah forms an integral part of the Islamic Law.
8:2, 42.
47:34; 49:8.
Important Words:
دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).
Commentary:
The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.
Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).
The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.
1410
因为 فَیء (Fai’) 所包括的战利品是轻而易举就能获得的, 穆斯林可以不战而得, 因此士兵不能分得, 全部战利品归国库。这节经文特别提到穆斯林从卡巴尔(خَيْبَر, Khaibar) 的犹太人那里得来的战利品。这里制定了一条原则, 财富的周转不该局限于特权阶级和有产阶级。因为个人要健康, 生理需要就应合理地给予满足, 社会要健康, 物质财富就要广泛分配周转自如。这是穆斯林经济学的原理。伊斯兰教发现人性已被既得利益集团粗暴摧残, 提出了措施, 打破经济等级障碍, 并大大缩小了特权的不公正。但不反对牟利动机或经济竞争, 只是坚持对财富的欲望和竞争必须光明磊落并富有同情心。因为人性自然而然地关心前者, 保障后者就要用社会法律。交纳天课是伊斯兰教经常关心他人需要的一种基本方法, 但还有其他若干补充措施。
1411
“凡是使者赐给你们的, 就当接受。” 这一句说明圣行是伊斯兰教律法的一个组成部分。
3
یعنی خیبر کا۔ جو چھوٹی چھوٹی بستیوں میں تقسیم تھا۔
4
یعنی وہ مال رسول کو اس لئے دیا ہے کہ غرباء میں تقسیم ہو۔ نہ اس لئے کہ مالداروں کے پاس جائے اور ان کے مال کو بڑھائے۔ اس حکم سے ظاہر ہے کہ خیبر کی زمینیں اور باغات گو رسول اللہ صلی اللہ علیہ وسلم اور آپ کے خاندان کو ملے مگر اصل غرض یہ تھی کہ مستحق مسلمانوں میں تقسیم ہوں۔ اور شیعوں کا اس سے رد کیا گیا ہے۔ جو باغِ فدک کا جھگڑا آج تک اٹھاتے ہیں۔ رسول کریم صلی اللہ علیہ وسلم کے پاس خیبر کے باغات عارضی طور پر تھے کہ تا آپ کا خاندان اس سے گذارہ کرے نہ کہ دائمی وراثت کے طور پر۔ پس حضرت ابوبکرؓ کا فیصلہ درست تھا اور شیعوں کا اعتراض غلط ہے۔
a
8:2, 42.
b
47:34; 49:8.
4194
Important Words:
دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).
Commentary:
The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.
Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).
The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.
3021
As Fai’ consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it, and the whole of it goes to the public treasury. The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. It lays down the principle that the circulation of wealth should not remain confined to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, the health of the society requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics. Finding humanity ground down under the tyranny of vested interests, Islam propounded measures that broke the barriers of economic caste and enormously reduced the injustice of special privilege. It does not, however, oppose the profit motive or economic competition, but only insists that acquisitiveness and competition be balanced by fair play and compassio
3022
The words, whatsoever the Messenger gives you, take it, show that the Sunnah forms an integral part of the Islamic Law.