Search Results for "بَهِيمَةِ"
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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ ۚ أُحِلَّتْ لَكُم بَهِيمَةُ ٱلْأَنْعَٰمِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّى ٱلصَّيْدِ وَأَنتُمْ حُرُمٌ ۗ إِنَّ ٱللَّهَ يَحْكُمُ مَا يُرِيدُ
2:174; 5:4; 6:146.
2:174; 5:4; 6:146.
The expression Bahimatul-An‘am does not mean the quadrupeds from among cattle for the obvious reason that quadrupeds form a class wider than cattle. It means the quadrupeds which belong to the class of cattle or which resemble cattle. This peculiar construction has been used to signify that whereas all quadrupeds do not make lawful food, those of them that form the counterparts of cattle are allowed. Thus the expression is intended to comprise not only cattle but also such beasts of the forest as correspond to cattle, i.e. wild goat, wild cow, wild buffalo, etc.
The words, other than those which are being announced to you, refer to the animals mentioned in the verse below. The words, however, do not refer to the flesh of an animal which dies of itself and blood and the flesh of swine, because "swine" is not included among cattle and the exception here made is from among the cattle only and not from among all animals and also because this portion had already been revealed in 2:174.
2:174; 5:4; 6:146.
Important Words:
عقود (compacts) is the plural of عقد (‘aqdun), being derived from the verb عقد (‘aqada). They say عقدالحبل i.e. he tied the rope; or he tied it firmly and fast; or he tied it into a knot or knots. عقد means, a compact; a covenant: an agreement; a responsibility; an obligation; a treaty; an ordinance of God (Lane & Aqrab).
بھیمة (quadrupeds) of which the plural is بھائم is derived from بھم. They say بھم الرجل i.e. the man continued looking at a thing without his being relieved by doing so, i.e. he looked vacantly; he was silent and perplexed or was confounded when asked respecting a thing. ابھم الامر means, the affair became vague or dubious or confused. ابھم الباب means, he closed the door. استبھم علیه الامر means, the affair was as though it were closed against him so that he knew not how to engage in it or execute it. بھیمة means, a beast or a brute; any quadruped whether of the land or of the sea; any animal that does not discriminate or does not possess the power of expression; all animals except beasts of prey and birds (Lane & Aqrab).
انعام (cattle) is the plural of نعم (an animal of the class of cattle). They say نعم عیشه i.e. his life was or became easy, good or pleasant. نعم of which the plural is انعام means, pasturing cattle consisting of camels or sheep or goats; or all these; or camels alone (Lane & Aqrab).
The phrase بھیمة الانعام (quadrupeds of the class of cattle) which is made up of two words: بھیمة (quadrupeds) and انعام(cattle) is of rather peculiar construction. The phrase does not mean quadrupeds from among cattle, for the obvious reason that quadrupeds form a class wider than cattle. In fact, the اضافة in the phrase بھیمة الانعام is of the kind which may be called اضافة بیانیة or اضافة تشبیھیة. According to the former, the words بھیمة الانعام would mean, the بھیمة (quadrupeds) which belong to the class of انعام (cattle); and according to the latter, they would mean بھیمة (quadrupeds) which resemble انعام(cattle). This construction has been used by the Quran to signify that whereas all بھیمة (quadrupeds) do not make lawful food, those of them that form the counterparts of انعام (cattle) are allowed. Thus the expression is intended to comprise not only cattle but also such beasts of the forest as correspond to cattle, i.e. wild goat, wild cow, antelope, wild buffalo, etc.
Commentary:
In this verse the word عقود (compacts) signifies compacts made by man with God or the obligations due to Him. The word, literally meaning "knots", has acquired this meaning because in ancient times knots were tied on strings or ropes as symbols of solemn compacts. The fulfilling of compacts or obligations due to God, referred to in the present verse which primarily deals with the subject of food, contains a veiled hint that a time was coming when Muslims would have to face trials and suffer hardships in order to avoid forbidden food. It is then that they would have to be particularly regardful of God’s commandments in this respect. That time has already come and Muslims who go to Europe or America experience great difficulty in getting clean and lawful food, and they have to take special care in procuring it, if they want to avoid forbidden food.
The word صید (game), here used in connection with Ihram, means the animal hunted and not the act of hunting itself, for the commandment with regard to hunting has been given separately in 5:97. In the present verse it is only the eating of game killed by a pilgrim that is mentioned, because not only is the hunting of a land animal by a pilgrim forbidden, but even the eating of it is for him unlawful. If, however, a land animal has been killed by a pilgrim who has not yet entered into the state of Ihram, the eating of it is not forbidden to those who are in a state of Ihram, provided they render no help to the man who kills the game.
The words, other than those which are being announced to you, refer to the flesh of the animals mentioned in 5:4 below, viz. that which has been strangled, and that which has been beaten to death, and that which has been killed by a fall, and that which has been gored to death, etc. The words, however, do not refer to the first part of 5:4, viz. the flesh of an animal which dies of itself, and blood, and the flesh of swine, because "swine" is not included among cattle and the exception here made is from among the cattle and not from among all animals, and also because this portion had already been revealed in 2:174.
b
2:174; 5:4; 6:146.
b
2:174; 5:4; 6:146.
641
Important Words:
عقود (compacts) is the plural of عقد (‘aqdun), being derived from the verb عقد (‘aqada). They say عقدالحبل i.e. he tied the rope; or he tied it firmly and fast; or he tied it into a knot or knots. عقد means, a compact; a covenant: an agreement; a responsibility; an obligation; a treaty; an ordinance of God (Lane & Aqrab).
بھیمة (quadrupeds) of which the plural is بھائم is derived from بھم. They say بھم الرجل i.e. the man continued looking at a thing without his being relieved by doing so, i.e. he looked vacantly; he was silent and perplexed or was confounded when asked respecting a thing. ابھم الامر means, the affair became vague or dubious or confused. ابھم الباب means, he closed the door. استبھم علیه الامر means, the affair was as though it were closed against him so that he knew not how to engage in it or execute it. بھیمة means, a beast or a brute; any quadruped whether of the land or of the sea; any animal that does not discriminate or does not possess the power of expression; all animals except beasts of prey and birds (Lane & Aqrab).
انعام (cattle) is the plural of نعم (an animal of the class of cattle). They say نعم عیشه i.e. his life was or became easy, good or pleasant. نعم of which the plural is انعام means, pasturing cattle consisting of camels or sheep or goats; or all these; or camels alone (Lane & Aqrab).
The phrase بھیمة الانعام (quadrupeds of the class of cattle) which is made up of two words: بھیمة (quadrupeds) and انعام(cattle) is of rather peculiar construction. The phrase does not mean quadrupeds from among cattle, for the obvious reason that quadrupeds form a class wider than cattle. In fact, the اضافة in the phrase بھیمة الانعام is of the kind which may be called اضافة بیانیة or اضافة تشبیھیة. According to the former, the words بھیمة الانعام would mean, the بھیمة (quadrupeds) which belong to the class of انعام (cattle); and according to the latter, they would mean بھیمة (quadrupeds) which resemble انعام(cattle). This construction has been used by the Quran to signify that whereas all بھیمة (quadrupeds) do not make lawful food, those of them that form the counterparts of انعام (cattle) are allowed. Thus the expression is intended to comprise not only cattle but also such beasts of the forest as correspond to cattle, i.e. wild goat, wild cow, antelope, wild buffalo, etc.
Commentary:
In this verse the word عقود (compacts) signifies compacts made by man with God or the obligations due to Him. The word, literally meaning "knots", has acquired this meaning because in ancient times knots were tied on strings or ropes as symbols of solemn compacts. The fulfilling of compacts or obligations due to God, referred to in the present verse which primarily deals with the subject of food, contains a veiled hint that a time was coming when Muslims would have to face trials and suffer hardships in order to avoid forbidden food. It is then that they would have to be particularly regardful of God’s commandments in this respect. That time has already come and Muslims who go to Europe or America experience great difficulty in getting clean and lawful food, and they have to take special care in procuring it, if they want to avoid forbidden food.
The word صید (game), here used in connection with Ihram, means the animal hunted and not the act of hunting itself, for the commandment with regard to hunting has been given separately in 5:97. In the present verse it is only the eating of game killed by a pilgrim that is mentioned, because not only is the hunting of a land animal by a pilgrim forbidden, but even the eating of it is for him unlawful. If, however, a land animal has been killed by a pilgrim who has not yet entered into the state of Ihram, the eating of it is not forbidden to those who are in a state of Ihram, provided they render no help to the man who kills the game.
The words, other than those which are being announced to you, refer to the flesh of the animals mentioned in 5:4 below, viz. that which has been strangled, and that which has been beaten to death, and that which has been killed by a fall, and that which has been gored to death, etc. The words, however, do not refer to the first part of 5:4, viz. the flesh of an animal which dies of itself, and blood, and the flesh of swine, because "swine" is not included among cattle and the exception here made is from among the cattle and not from among all animals, and also because this portion had already been revealed in 2:174.
b
2:174; 5:4; 6:146.
716
The expression Bahimatul-An‘am does not mean the quadrupeds from among cattle for the obvious reason that quadrupeds form a class wider than cattle. It means the quadrupeds which belong to the class of cattle or which resemble cattle. This peculiar construction has been used to signify that whereas all quadrupeds do not make lawful food, those of them that form the counterparts of cattle are allowed. Thus the expression is intended to comprise not only cattle but also such beasts of the forest as correspond to cattle, i.e. wild goat, wild cow, wild buffalo, etc.
717
The words, other than those which are being announced to you, refer to the animals mentioned in the verse below. The words, however, do not refer to the flesh of an animal which dies of itself and blood and the flesh of swine, because "swine" is not included among cattle and the exception here made is from among the cattle only and not from among all animals and also because this portion had already been revealed in 2:174.
لِّيَشْهَدُوا۟ مَنَٰفِعَ لَهُمْ وَيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ فِىٓ أَيَّامٍ مَّعْلُومَٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَٰمِ ۖ فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْبَآئِسَ ٱلْفَقِيرَ
اس حصہ آیت میں مخاطب جمع کا صیغہ ہے لیکن چونکہ آیت کے ابتدا میں اور اس کے بعد غائب کے صیغے استعمال ہوئے ہیں اس لئے آیت کے سیاق و سباق کو مدنظر رکھتے ہوئے اردو میں اس کا صحیح مفہوم ادا کرنے کے لئے آیت کے اس حصہ کا ترجمہ غائب کے صیغوں میں کیا گیا ہے۔
2:199; 5:3.
2:204.
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It also possesses great potentialities to weld Muslims of different nationalities into one strong international brotherhood of Islam. Muslims from all parts of the world who meet at Mecca once a year can exchange views on matter of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with problems that confront their brethren in Faith in other countries, to profit by one another’s experience and to cooperate with one another in many other ways. Mecca being God’s appointed Centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organisation for the whole of the Muslim world.
2:199; 5:3.
2:204.
Commentary:
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It has great potentialities for welding different Muslim countries into one strong international brotherhood of Islam. Muslims from all parts of the world, who meet at Mecca once a year can exchange views on all sorts of matters of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with the problems that confront their brethren in faith in other countries, to copy one another’s good points and profit by one another’s experience and also to cooperate with one another in many other ways. Mecca being God’s appointed centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organization for the whole Muslim world. All other religions have failed to produce such a forum for the exchange of international ideas and programmes. But it is regretted that Muslims have not yet awakened to the realization of Mecca being an international capital for the whole Muslim world. These are some of the material benefits and advantages to which reference has been made in the words, "that they may witness its benefits;" and the words "and may mention the name of Allah," refer to the great spiritual benefits which Muslims can and should derive from the Pilgrimage to Mecca. See also 3:98.
b
2:199; 5:3.
c
2:204.
2
اس حصہ آیت میں مخاطب جمع کا صیغہ ہے لیکن چونکہ آیت کے ابتدا میں اور اس کے بعد غائب کے صیغے استعمال ہوئے ہیں اس لئے آیت کے سیاق و سباق کو مدنظر رکھتے ہوئے اردو میں اس کا صحیح مفہوم ادا کرنے کے لئے آیت کے اس حصہ کا ترجمہ غائب کے صیغوں میں کیا گیا ہے۔
a
2:199; 5:3.
b
2:204.
2459
Commentary:
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It has great potentialities for welding different Muslim countries into one strong international brotherhood of Islam. Muslims from all parts of the world, who meet at Mecca once a year can exchange views on all sorts of matters of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with the problems that confront their brethren in faith in other countries, to copy one another’s good points and profit by one another’s experience and also to cooperate with one another in many other ways. Mecca being God’s appointed centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organization for the whole Muslim world. All other religions have failed to produce such a forum for the exchange of international ideas and programmes. But it is regretted that Muslims have not yet awakened to the realization of Mecca being an international capital for the whole Muslim world. These are some of the material benefits and advantages to which reference has been made in the words, "that they may witness its benefits;" and the words "and may mention the name of Allah," refer to the great spiritual benefits which Muslims can and should derive from the Pilgrimage to Mecca. See also 3:98.
b
2:199; 5:3.
c
2:204.
1947
Apart from the spiritual good that the Pilgrimage does to a Muslim, it possesses great social and political significance. It also possesses great potentialities to weld Muslims of different nationalities into one strong international brotherhood of Islam. Muslims from all parts of the world who meet at Mecca once a year can exchange views on matter of international importance, renew old and establish new contacts. They have opportunities to acquaint themselves with problems that confront their brethren in Faith in other countries, to profit by one another’s experience and to cooperate with one another in many other ways. Mecca being God’s appointed Centre of Islam, the Pilgrimage can serve as a sort of a United Nations Organisation for the whole of the Muslim world.
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَٰمِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَلَهُۥٓ أَسْلِمُوا۟ ۗ وَبَشِّرِ ٱلْمُخْبِتِينَ
5:5; 6:119.
5:74; 16:23; 37:5.
نَسَكَ لِلّٰه (Nasaka Lillahi) 意味着甘心情愿地牺牲和行善, 并自发地向安拉靠近。因此 مَنْسَك(Mansak) 意指宰牲仪式以及举行此种仪式的地点 (اَقْرَبْ, Aqrab)。从这节经文开始宣讲有关牺牲的题目。它是这章所涉及的三个主要题目之一。另外两个题目是朝觐与在主道上极力奋斗。这节经文说明有关牺牲的经律不只是伊斯兰教有, 其他宗教也有, 因为所有的宗教都出自同样神圣来源。这节经文还说明各种宗教的信奉者最初都是受命宰牲; 用人作为祭品的残酷行径是以后的新招。从根词 نَسَكَ (Nasaka) Lane有不同意义的观点看, 真正的牺牲具有三个特点: (1) 它必须是自愿的与自发的, (2) 牺牲必须出自最纯洁的动机, (3) 必须毫不考虑奉献的物质报酬。
这节经文有双重意义: (1) 牺牲仪式是各宗教共有的, 尽管各宗教的产生时间和起源地很不相同。这一事实说明, 最初他们都是出于同一个至高无上的源泉, 也说明了各民族的主宰是同一个安拉。(2) 牺牲的目的是为了安拉而牺牲我们的志向和抱负, 牺牲我们一切意念和理想乃至生命和荣誉来认识并宣告安拉的独一性, 按照伊斯兰教教义, 牺牲的概念不在于抚慰被触怒的神灵, 不在于赎免个人的罪孽, 而在于安拉的道上把个人的一切奉献给安拉。
5:5; 6:119.
5:74; 16:23; 37:5.
Nasaka Lillahi means, he sacrificed and did good deeds willingly and spontaneously to win nearness to God. Mansak, therefore, means, rites of sacrifice; a place where such rites are performed (Aqrab). With this verse begins the subject of Sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and Jihad. The verse further shows that the commandment relating to Sacrifice is not confined to Islam. It is common to all religions because they have proceeded from the same Divine Source. The verse also shows that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation. In view of the different meanings of the root-word Nasaka (Lane), true sacrifice possesses three essential characteristics: (a) It should be voluntary and spontaneous. (b) It should be offered with the purest of motives. (c) It should not be of
The verse has twofold significance: (1) The fact that the rite of Sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying Sacrifice is to realise and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake. The concept of Sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God.
5:5; 6:119.
5:74; 16:23; 37:5.
Important Words:
منسکا (rites of sacrifice) is derived from نسك . They say نسك الذبیحة i.e. he slaughtered and sacrificed the animal. نسك الرجلmeans, the man led a life devoted to God; he practised virtue and piety. نسك للّٰه means, he sacrificed seeking to win the pleasure of God; he did good deeds willingly and spontaneously in order to win nearness to God. نسك الثوب means, he washed the cloth. منسك means, rites of sacrifice; place where those rites are performed; one’s native place. مناسك الحج means, the religious rites and ceremonies of the Pilgrimage.
For مخبتین see 11:24.
Commentary:
With this verse begins the subject of sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and jihad.
The words "And to every people We appointed rites of Sacrifice," show that the commandment relating to Sacrifice is not confined to Islam. Sacrifice is common to all religions because they have proceeded from the same Divine source. It also appears from this verse that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation.
In view of the different meanings of the root word true sacrifice possesses three essential characteristics:-
(a) It should be fully voluntary and spontaneous;
(b) It should be offered with the purest of motives, i.e. only to win the pleasure of God;
(c) It should not be offered from ulterior motives and material considerations.
Thus the first commandment relating to sacrifice though apparently very simple is of great inward significance. It is that sacrifice should be offered only for the sake of Allah and that Allah’s name should be invoked while the animal is being slaughtered for food. This not only sanctifies and blesses the food but is also calculated to turn attention to the sublime object underlying the act of slaughtering the animal—to win the pleasure of God and to be prepared to sacrifice the dearest thing in His way and for His sake.
The words, "So your God is one God, therefore, submit ye all to Him," have twofold significance: (1) The fact that the rite of sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying sacrifice is to realize and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake, and by completely submitting ourselves to His commandments. The concept of sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God. Those who have full realization of this concept of sacrifice are called (humble) in the language of the Quran.
c
5:5; 6:119.
d
5:74; 16:23; 37:5.
863
نَسَكَ لِلّٰه (Nasaka Lillahi) 意味着甘心情愿地牺牲和行善, 并自发地向安拉靠近。因此 مَنْسَك(Mansak) 意指宰牲仪式以及举行此种仪式的地点 (اَقْرَبْ, Aqrab)。从这节经文开始宣讲有关牺牲的题目。它是这章所涉及的三个主要题目之一。另外两个题目是朝觐与在主道上极力奋斗。这节经文说明有关牺牲的经律不只是伊斯兰教有, 其他宗教也有, 因为所有的宗教都出自同样神圣来源。这节经文还说明各种宗教的信奉者最初都是受命宰牲; 用人作为祭品的残酷行径是以后的新招。从根词 نَسَكَ (Nasaka) Lane有不同意义的观点看, 真正的牺牲具有三个特点: (1) 它必须是自愿的与自发的, (2) 牺牲必须出自最纯洁的动机, (3) 必须毫不考虑奉献的物质报酬。
864
这节经文有双重意义: (1) 牺牲仪式是各宗教共有的, 尽管各宗教的产生时间和起源地很不相同。这一事实说明, 最初他们都是出于同一个至高无上的源泉, 也说明了各民族的主宰是同一个安拉。(2) 牺牲的目的是为了安拉而牺牲我们的志向和抱负, 牺牲我们一切意念和理想乃至生命和荣誉来认识并宣告安拉的独一性, 按照伊斯兰教教义, 牺牲的概念不在于抚慰被触怒的神灵, 不在于赎免个人的罪孽, 而在于安拉的道上把个人的一切奉献给安拉。
c
5:5; 6:119.
d
5:74; 16:23; 37:5.
2465
Important Words:
منسکا (rites of sacrifice) is derived from نسك . They say نسك الذبیحة i.e. he slaughtered and sacrificed the animal. نسك الرجلmeans, the man led a life devoted to God; he practised virtue and piety. نسك للّٰه means, he sacrificed seeking to win the pleasure of God; he did good deeds willingly and spontaneously in order to win nearness to God. نسك الثوب means, he washed the cloth. منسك means, rites of sacrifice; place where those rites are performed; one’s native place. مناسك الحج means, the religious rites and ceremonies of the Pilgrimage.
For مخبتین see 11:24.
Commentary:
With this verse begins the subject of sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and jihad.
The words "And to every people We appointed rites of Sacrifice," show that the commandment relating to Sacrifice is not confined to Islam. Sacrifice is common to all religions because they have proceeded from the same Divine source. It also appears from this verse that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation.
In view of the different meanings of the root word true sacrifice possesses three essential characteristics:-
(a) It should be fully voluntary and spontaneous;
(b) It should be offered with the purest of motives, i.e. only to win the pleasure of God;
(c) It should not be offered from ulterior motives and material considerations.
Thus the first commandment relating to sacrifice though apparently very simple is of great inward significance. It is that sacrifice should be offered only for the sake of Allah and that Allah’s name should be invoked while the animal is being slaughtered for food. This not only sanctifies and blesses the food but is also calculated to turn attention to the sublime object underlying the act of slaughtering the animal—to win the pleasure of God and to be prepared to sacrifice the dearest thing in His way and for His sake.
The words, "So your God is one God, therefore, submit ye all to Him," have twofold significance: (1) The fact that the rite of sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying sacrifice is to realize and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake, and by completely submitting ourselves to His commandments. The concept of sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God. Those who have full realization of this concept of sacrifice are called (humble) in the language of the Quran.
a
5:5; 6:119.
b
5:74; 16:23; 37:5.
1952
Nasaka Lillahi means, he sacrificed and did good deeds willingly and spontaneously to win nearness to God. Mansak, therefore, means, rites of sacrifice; a place where such rites are performed (Aqrab). With this verse begins the subject of Sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and Jihad. The verse further shows that the commandment relating to Sacrifice is not confined to Islam. It is common to all religions because they have proceeded from the same Divine Source. The verse also shows that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation. In view of the different meanings of the root-word Nasaka (Lane), true sacrifice possesses three essential characteristics: (a) It should be voluntary and spontaneous. (b) It should be offered with the purest of motives. (c) It should not be of
1953
The verse has twofold significance: (1) The fact that the rite of Sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying Sacrifice is to realise and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake. The concept of Sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God.