اتَّقٰی
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "اتَّقٰی".
۞ یَسۡـَٔلُوۡنَکَ عَنِ الۡاَہِلَّۃِ ۖ قُلۡ ہِیَ مَوٰقِیۡتُ لِلنَّاسِ وَالۡحَجِّ ۗ وَلَیۡسَ الۡبِرُّ بِاَنۡ تَاۡتُوا الۡبُیُوۡتَ مِنۡ ظُہُوۡرِہَا وَلٰکِنَّ الۡبِرَّ مَنِ اتَّقٰی ۗ وَاۡتُوا الۡبُیُوۡتَ مِنۡ اَبۡوٰبِہَا ۚ وَاتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
2:198; 9:36.
2:178.
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
2:198; 9:36.
2:178.
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
b
2:198; 9:36.
c
2:178.
126
伊斯兰教利用太阴系和太阳系两者计时。礼拜在白天的不同时候举行, 则使用太阳系计时, 如每日五次礼拜, 或每日的斋戒开始和中止; 凡崇拜仪式要在某一特定的月份或该月的某一时间完成者, 则使用太阴系, 如选择斋戒月份或规定朝觐的时间等。这样, 伊斯兰教利用两种体系; 因此就计时来说, 太阳系和太阴系都是伊斯兰教的。
1
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
a
2:198; 9:36.
b
2:178.
196
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
a
2:198; 9:36.
b
2:178.
217
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
218
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
۞ وَاذۡکُرُوا اللّٰہَ فِیۡۤ اَیَّامٍ مَّعۡدُوۡدٰتٍ ۚ فَمَنۡ تَعَجَّلَ فِیۡ یَوۡمَیۡنِ فَلَاۤ اِثۡمَ عَلَیۡہِ وَمَنۡ تَاَخَّرَ فَلَاۤ اِثۡمَ عَلَیۡہِ ۚ لِمَنِ اتَّقٰی ۗ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّکُمۡ اِلَیۡہِ تُحۡشَرُوۡنَ
2:153.
这固定的日子是 ذُوالْحِجَّة (Dhul-Hijjah, 伊历十二月) 11, 12和13号, 在此期间朝觐者被要求尽可能逗留在米纳, 并在赞扬安拉的情况中度过他们的时光。那些日子被称为 اَيَّامُ التَّشْرِيْق (Ayyamut-Tashriq) 即光辉和美丽的日子。
朝觐的根本目的是达到 (敬畏), 这就是 «古兰经» 在2:198节中关于朝觐的训谕开头所用的词句。由此强调, 仅仅是某些仪式的表面奉行是无意义的, 除非它们伴之以应作为人类一切行为基础的敬畏精神。
在朝觐中起着重要作用的各种不同的事物与地方在 «古兰经» 中被认为是 شَعَائِرُالله (Sha‘a’i-rullah) (2:159; 5:3; 22:33) 即安拉的迹象, 这意味着安拉计划只把它们作为象征致使它们内在的意义铭刻在朝觐者心灵上。无数的朝觐者环绕着天房巡回, 所有穆斯林在就地礼拜时, 所朝向的天房, 使他们心中想起安拉的独一和庄严。它还提醒他们关于人类的统一。在萨法和马尔瓦之间奔跑的这一举动促使朝觐者在心中想起了这充满怜悯的哈贾尔 (夏甲) 和伊司马仪 (以实玛利) 的经历, 提醒他们, 安拉是如何为忠实的信者提供支持的, 即使他们在辽阔荒原的孤苦中无所依靠。مِنٰی (Mina) 源出 اُمْنِيَّة (Umniyyah--------一个目的或欲望)--------提醒朝觐者, 他应带着会遇安拉的 “目的” 或 “欲望” 去那里。含意为神圣的象征的马希阿腊耳•赫腊姆暗示最后的阶段即在眼前。阿腊法特使他想起他已经到了实现的阶段, 而受戒使他想起复活日。朝觐者只穿两块未缝合的布, 犹如死尸的裹尸布, 一块遮蔽上身, 一块遮蔽下身; 他还依然光着头呢。这种情况使他想起, 似乎他已经死而复活。朝觐者集合在呈现着复活日景象的阿腊法特--------人们突然从他们的白色裹尸布中复活了, 并集合在他们的养主面前。奉献的牲畜令人想起伊布拉欣以他儿子伊司马仪为牺牲, 而这牺牲以象征性的语言体现了一条教训, 人类为了安拉的道路应随时准备不仅牺牲他自身, 而且牺牲他的财富、产业、甚至他的子孙。
مُزدَلفہ سے واپس لوٹنے کے بعد منٰی میں تین دن رہنے کا حکم ہے مگر اجازت ہے کہ کوئی شخص دو دن کے بعد بھی لَوٹ آئے۔ اس جگہ اسی کا ذکر ہے۔ یہ ضروری نہیں کہ اگر تین دن رہے تو پھر چوتھا دن بھی اس کو رہنا پڑے گا‘ بلکہ مراد یہ ہے کہ صرف دو دن میں بھی واپس لَوٹ سکتا ہے اور تیسرے دن میں بھی واپس لَوٹ سکتا ہے۔
See 2:153.
These are the 11th, 12th and 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in glorifying God. They are called Ayyamut-Tashriq, i.e. the days of brightness and beauty.
The underlying object of the Pilgrimage is the attainment of Taqwa (righteousness), the very word with which the Qur’an began its commandments about Hajj in 2:198, thus emphasizing that mere outward observance of certain rites is meaningless unless they are accompanied by the spirit of righteousness which should underlie all actions of man.
The different objects and places which play an important part in Pilgrimage are spoken of in the Qur’an as Sha‘a’irullah (2:159; 5:3; 22:33) or the Signs of God, which signifies that they are intended to serve only as symbols to impress upon the minds of pilgrims their inward significance. The Ka‘bah, round which thousands of pilgrims perform the circuit and towards which all Muslims turn while offering their Prayers wherever they may happen to be, recalls to their minds Divine Unity and the Majesty of God. It also reminds them of the unity of mankind. The act of running between Safa and Marwah calls to the minds of pilgrims the story, full of pathos, of Hagar and Ishmael, reminding them how God provides for His helpless servants even in the solitude of a great wilderness. Mina, derived from Umniyyah (an object or a desire), reminds the pilgrim that he goes there with the "object" or the "desire" of meeting God. Mash‘arul-Haram meaning, the sacred symbol, hints that the final stage
See 2:153.
Commentary:
The glorification of God, or the celebration of His praises enjoined in the preceding verses is to be particularly observed in the appointed number of days to be spent in Mina after the Hajj is over. These are the 11th, the 12th and the 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in God’s glorification. In these days they are also required, as a symbol of the driving out of Satan, to cast pebbles daily at the three pillars so long as they stay there. These are called ایام التشریق i.e. the days of beauty and brightness.
The clause, whoso hastens to leave in two days, refers to the stay in Mina. If a pilgrim leaves Mina two days earlier or stays behind for two days more, no sin shall attach to him, provided everything he does is done with good intention, acting righteously and God-fearingly.
The verse ends with the clause, and fear Allah and know that you shall be brought together before Him, to bring home to the reader or the pilgrim that the underlying object of the Pilgrimage is تقوی, the very word with which the Quran began its commandments about Hajj in 2:197, thus emphasizing that mere outward observance of certain rites is nothing unless they are accompanied by تقوی or the spirit of righteousness which must underlie all actions of man.
The clause, واعلموا انکم الیه تحشرون translated above as, know that you shall all be brought together before Him, is also intended to hint that the gathering in Hajj is not meant for the performance of certain rites and ceremonies but, as it were, for meeting God. In this case, the clause would be rendered as, "know that (in Hajj) you are brought together (i.e. the purpose of your gathering is) to meet God" and you must, therefore, behave accordingly. The gathering in Hajj is truly like the حشر (gathering) on the great Day of Judgement.
Now that the description of Hajj as given in these verses has come to an end, it would be appropriate to give here a brief but collective note on the wisdom and the significance of this act of worship and devotion. The Pilgrimage is indeed a great spiritual ordinance. According to the Quran, the Ka‘bah is the first house of worship that was built for mankind (3:97). It dates not from Abraham, who simply rebuilt it, but from Adam. The Quran speaks of it as "the Ancient House" (22:30, 34). A Jewish tradition also says that Abraham built "the altar which Adam had built, which had been destroyed by the waters of the Deluge, which Noah had again builded, and which had, been destroyed in the age of divisions" (The Targums of Onkelos and Jonathan ben Uzziel translated by J. W. Ethebridge, London, 1862, p. 226). The Ka‘bah is the only altar that answers this description; there is no other place so ancient. It was the purpose of God that men from all quarters should assemble at this central house and thus be reminded of their common humanity and common relation with the Lord of the worlds. Differences which divided one nation from another were to be forgotten and all drawn closer to one another in one common bond. The Hajj provides pilgrims of different lands and diverse nationalities with an excellent opportunity to cultivate acquaintance with one another and discuss matters of common interest. This purpose has been made all the more accessible by ordering pilgrims to pass the days of Hajj, and the days following, not within the four walls of Mecca but out in the open desert at Mina, Muzdalifah and ‘Arafat and back again in Mina.
The different objects and places which play an important part in Pilgrimage are spoken of in the Quran as شعائرالله(2:159; 5:3; 22:33) or the Signs of God, which shows that they are meant by God to serve as symbols to impress upon the minds of pilgrims their inward significance.
The Ka‘bah or the Baitullah (the House of God), the very first house of worship round which thousands of devout pilgrims perform the circuit and towards which they all turn while offering their Prayers wherever they be, recalls to their mind the Unity and Majesty of God upon Whom depends all creation. It also reminds one of the unity of mankind.
The act of running between the Safa and the Marwah calls to the minds of pilgrims the pathetic story of Hagar and Ishmael, reminding them how God provides for his helpless servants even in the solitude of a great wilderness.
Mina is a name derived from the word ’umniyyah which means "an object" or "a desire". This reminds the pilgrim of the fact that he goes there with the "object" or the "desire" of meeting God. From Mina the pilgrim proceeds to Muzdalifah which means "nearness" and reminds him that the object with which he had set out has drawn "near". The other name of Muzdalifah is Mash‘arul-Haram, meaning the sacred symbol. This also hints that the final stage is near. From Muzdalifah, the pilgrim proceeds to ‘Arafat, the root-meaning of which is "to recognize". This reminds him that he has now reached the stage of "recognition" where he has "recognized" or known the One Lord and has met Him.
Again, the place chosen for this great concourse of the Faithful is a barren waste, devoid of all vegetation, as the Quran itself states (14:38). The only things that are met with there are sand, pebbles, rocks and rugged hillocks. Such a place has been chosen to bring home to us the fact that it possesses absolutely no attraction for which one might visit it. If there is anything for which one should go there, it is God and God alone. This is why in the present verse the Quran says, "know that you are being gathered here (not for any worldly object but) to meet Him".
Ihram reminds one of the Day of Resurrection. Like the shroud of a dead body, the pilgrim is covered only with two unsewn sheets, one for the upper part of the body and the other for the lower; and he also has to remain bareheaded. This condition is to remind him that he has here, as it were, risen from the dead. The pilgrims gathered together at ‘Arafat truly present the spectacle of the Day of Resurrection—men suddenly risen from the dead in their white shrouds and assembled in the presence of their Lord.
The casting of pebbles at the three pillars at Mina—known as Dunya, Wusta and ‘Aqabah, is also an interesting representation. It reminds the pilgrim of the three stages through which man has to pass and which have been referred to in the Quran as the three stages of human life, viz. (1) the present world, or Dunya as it is called, which is symbolized by the first pillar, significantly called Jamratud-Dunya, i.e. the pillar situated near; (2) the grave or the middle stage lying between this world and the next, the pillar corresponding to which is called Jamratul-Wusta, i.e. the middle pillar; and (3) the next world (known also as عقبی ‘Uqba) which is symbolized by the third pillar, which is accordingly called Jamratul-‘Aqabah, i.e. the pillar of the distant hillock that comes after the others. The casting of pebbles at these pillars is also symbolic of Satan being pelted. Evil thoughts should be driven out of one’s mind just as God has driven away Satan from His presence.
The animals sacrificed are reminders of the great sacrifice of his son Ishmael offered by Abraham, and teach, in symbolic language, that man should ever be willing not only to sacrifice himself but also his wealth and property and even children in the way of God out of love for Him.
Pilgrims perform seven circuits round the Ka‘bah, run seven times between the Safa and the Marwah and cast seven pebbles at the pillars at Mina. The number seven being regarded by the Arabs as a symbol of perfection (Aqrab), the pilgrim is thereby reminded that in Pilgrimage, as in all other things, he should not be satisfied with half measures. He should always aim at perfection and get it. It is significant that the stages of spiritual progress which lead man to perfection and which have been detailed in 23:2-12 are also seven.
In short, the various rites of the Hajj and the objects that play a part therein are all emblematic and are replete with great and momentous lessons, but only for those who care to meditate.
a
2:153.
145
这固定的日子是 ذُوالْحِجَّة (Dhul-Hijjah, 伊历十二月) 11, 12和13号, 在此期间朝觐者被要求尽可能逗留在米纳, 并在赞扬安拉的情况中度过他们的时光。那些日子被称为 اَيَّامُ التَّشْرِيْق (Ayyamut-Tashriq) 即光辉和美丽的日子。
146
朝觐的根本目的是达到 (敬畏), 这就是 «古兰经» 在2:198节中关于朝觐的训谕开头所用的词句。由此强调, 仅仅是某些仪式的表面奉行是无意义的, 除非它们伴之以应作为人类一切行为基础的敬畏精神。
147
在朝觐中起着重要作用的各种不同的事物与地方在 «古兰经» 中被认为是 شَعَائِرُالله (Sha‘a’i-rullah) (2:159; 5:3; 22:33) 即安拉的迹象, 这意味着安拉计划只把它们作为象征致使它们内在的意义铭刻在朝觐者心灵上。无数的朝觐者环绕着天房巡回, 所有穆斯林在就地礼拜时, 所朝向的天房, 使他们心中想起安拉的独一和庄严。它还提醒他们关于人类的统一。在萨法和马尔瓦之间奔跑的这一举动促使朝觐者在心中想起了这充满怜悯的哈贾尔 (夏甲) 和伊司马仪 (以实玛利) 的经历, 提醒他们, 安拉是如何为忠实的信者提供支持的, 即使他们在辽阔荒原的孤苦中无所依靠。مِنٰی (Mina) 源出 اُمْنِيَّة (Umniyyah--------一个目的或欲望)--------提醒朝觐者, 他应带着会遇安拉的 “目的” 或 “欲望” 去那里。含意为神圣的象征的马希阿腊耳•赫腊姆暗示最后的阶段即在眼前。阿腊法特使他想起他已经到了实现的阶段, 而受戒使他想起复活日。朝觐者只穿两块未缝合的布, 犹如死尸的裹尸布, 一块遮蔽上身, 一块遮蔽下身; 他还依然光着头呢。这种情况使他想起, 似乎他已经死而复活。朝觐者集合在呈现着复活日景象的阿腊法特--------人们突然从他们的白色裹尸布中复活了, 并集合在他们的养主面前。奉献的牲畜令人想起伊布拉欣以他儿子伊司马仪为牺牲, 而这牺牲以象征性的语言体现了一条教训, 人类为了安拉的道路应随时准备不仅牺牲他自身, 而且牺牲他的财富、产业、甚至他的子孙。
1
مُزدَلفہ سے واپس لوٹنے کے بعد منٰی میں تین دن رہنے کا حکم ہے مگر اجازت ہے کہ کوئی شخص دو دن کے بعد بھی لَوٹ آئے۔ اس جگہ اسی کا ذکر ہے۔ یہ ضروری نہیں کہ اگر تین دن رہے تو پھر چوتھا دن بھی اس کو رہنا پڑے گا‘ بلکہ مراد یہ ہے کہ صرف دو دن میں بھی واپس لَوٹ سکتا ہے اور تیسرے دن میں بھی واپس لَوٹ سکتا ہے۔
a
See 2:153.
210
Commentary:
The glorification of God, or the celebration of His praises enjoined in the preceding verses is to be particularly observed in the appointed number of days to be spent in Mina after the Hajj is over. These are the 11th, the 12th and the 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in God’s glorification. In these days they are also required, as a symbol of the driving out of Satan, to cast pebbles daily at the three pillars so long as they stay there. These are called ایام التشریق i.e. the days of beauty and brightness.
The clause, whoso hastens to leave in two days, refers to the stay in Mina. If a pilgrim leaves Mina two days earlier or stays behind for two days more, no sin shall attach to him, provided everything he does is done with good intention, acting righteously and God-fearingly.
The verse ends with the clause, and fear Allah and know that you shall be brought together before Him, to bring home to the reader or the pilgrim that the underlying object of the Pilgrimage is تقوی, the very word with which the Quran began its commandments about Hajj in 2:197, thus emphasizing that mere outward observance of certain rites is nothing unless they are accompanied by تقوی or the spirit of righteousness which must underlie all actions of man.
The clause, واعلموا انکم الیه تحشرون translated above as, know that you shall all be brought together before Him, is also intended to hint that the gathering in Hajj is not meant for the performance of certain rites and ceremonies but, as it were, for meeting God. In this case, the clause would be rendered as, "know that (in Hajj) you are brought together (i.e. the purpose of your gathering is) to meet God" and you must, therefore, behave accordingly. The gathering in Hajj is truly like the حشر (gathering) on the great Day of Judgement.
Now that the description of Hajj as given in these verses has come to an end, it would be appropriate to give here a brief but collective note on the wisdom and the significance of this act of worship and devotion. The Pilgrimage is indeed a great spiritual ordinance. According to the Quran, the Ka‘bah is the first house of worship that was built for mankind (3:97). It dates not from Abraham, who simply rebuilt it, but from Adam. The Quran speaks of it as "the Ancient House" (22:30, 34). A Jewish tradition also says that Abraham built "the altar which Adam had built, which had been destroyed by the waters of the Deluge, which Noah had again builded, and which had, been destroyed in the age of divisions" (The Targums of Onkelos and Jonathan ben Uzziel translated by J. W. Ethebridge, London, 1862, p. 226). The Ka‘bah is the only altar that answers this description; there is no other place so ancient. It was the purpose of God that men from all quarters should assemble at this central house and thus be reminded of their common humanity and common relation with the Lord of the worlds. Differences which divided one nation from another were to be forgotten and all drawn closer to one another in one common bond. The Hajj provides pilgrims of different lands and diverse nationalities with an excellent opportunity to cultivate acquaintance with one another and discuss matters of common interest. This purpose has been made all the more accessible by ordering pilgrims to pass the days of Hajj, and the days following, not within the four walls of Mecca but out in the open desert at Mina, Muzdalifah and ‘Arafat and back again in Mina.
The different objects and places which play an important part in Pilgrimage are spoken of in the Quran as شعائرالله(2:159; 5:3; 22:33) or the Signs of God, which shows that they are meant by God to serve as symbols to impress upon the minds of pilgrims their inward significance.
The Ka‘bah or the Baitullah (the House of God), the very first house of worship round which thousands of devout pilgrims perform the circuit and towards which they all turn while offering their Prayers wherever they be, recalls to their mind the Unity and Majesty of God upon Whom depends all creation. It also reminds one of the unity of mankind.
The act of running between the Safa and the Marwah calls to the minds of pilgrims the pathetic story of Hagar and Ishmael, reminding them how God provides for his helpless servants even in the solitude of a great wilderness.
Mina is a name derived from the word ’umniyyah which means "an object" or "a desire". This reminds the pilgrim of the fact that he goes there with the "object" or the "desire" of meeting God. From Mina the pilgrim proceeds to Muzdalifah which means "nearness" and reminds him that the object with which he had set out has drawn "near". The other name of Muzdalifah is Mash‘arul-Haram, meaning the sacred symbol. This also hints that the final stage is near. From Muzdalifah, the pilgrim proceeds to ‘Arafat, the root-meaning of which is "to recognize". This reminds him that he has now reached the stage of "recognition" where he has "recognized" or known the One Lord and has met Him.
Again, the place chosen for this great concourse of the Faithful is a barren waste, devoid of all vegetation, as the Quran itself states (14:38). The only things that are met with there are sand, pebbles, rocks and rugged hillocks. Such a place has been chosen to bring home to us the fact that it possesses absolutely no attraction for which one might visit it. If there is anything for which one should go there, it is God and God alone. This is why in the present verse the Quran says, "know that you are being gathered here (not for any worldly object but) to meet Him".
Ihram reminds one of the Day of Resurrection. Like the shroud of a dead body, the pilgrim is covered only with two unsewn sheets, one for the upper part of the body and the other for the lower; and he also has to remain bareheaded. This condition is to remind him that he has here, as it were, risen from the dead. The pilgrims gathered together at ‘Arafat truly present the spectacle of the Day of Resurrection—men suddenly risen from the dead in their white shrouds and assembled in the presence of their Lord.
The casting of pebbles at the three pillars at Mina—known as Dunya, Wusta and ‘Aqabah, is also an interesting representation. It reminds the pilgrim of the three stages through which man has to pass and which have been referred to in the Quran as the three stages of human life, viz. (1) the present world, or Dunya as it is called, which is symbolized by the first pillar, significantly called Jamratud-Dunya, i.e. the pillar situated near; (2) the grave or the middle stage lying between this world and the next, the pillar corresponding to which is called Jamratul-Wusta, i.e. the middle pillar; and (3) the next world (known also as عقبی ‘Uqba) which is symbolized by the third pillar, which is accordingly called Jamratul-‘Aqabah, i.e. the pillar of the distant hillock that comes after the others. The casting of pebbles at these pillars is also symbolic of Satan being pelted. Evil thoughts should be driven out of one’s mind just as God has driven away Satan from His presence.
The animals sacrificed are reminders of the great sacrifice of his son Ishmael offered by Abraham, and teach, in symbolic language, that man should ever be willing not only to sacrifice himself but also his wealth and property and even children in the way of God out of love for Him.
Pilgrims perform seven circuits round the Ka‘bah, run seven times between the Safa and the Marwah and cast seven pebbles at the pillars at Mina. The number seven being regarded by the Arabs as a symbol of perfection (Aqrab), the pilgrim is thereby reminded that in Pilgrimage, as in all other things, he should not be satisfied with half measures. He should always aim at perfection and get it. It is significant that the stages of spiritual progress which lead man to perfection and which have been detailed in 23:2-12 are also seven.
In short, the various rites of the Hajj and the objects that play a part therein are all emblematic and are replete with great and momentous lessons, but only for those who care to meditate.
b
See 2:153.
240
These are the 11th, 12th and 13th day of Dhul-Hijjah during which the pilgrims are required, so far as possible, to stay at Mina and pass their time in glorifying God. They are called Ayyamut-Tashriq, i.e. the days of brightness and beauty.
241
The underlying object of the Pilgrimage is the attainment of Taqwa (righteousness), the very word with which the Qur’an began its commandments about Hajj in 2:198, thus emphasizing that mere outward observance of certain rites is meaningless unless they are accompanied by the spirit of righteousness which should underlie all actions of man.
242
The different objects and places which play an important part in Pilgrimage are spoken of in the Qur’an as Sha‘a’irullah (2:159; 5:3; 22:33) or the Signs of God, which signifies that they are intended to serve only as symbols to impress upon the minds of pilgrims their inward significance. The Ka‘bah, round which thousands of pilgrims perform the circuit and towards which all Muslims turn while offering their Prayers wherever they may happen to be, recalls to their minds Divine Unity and the Majesty of God. It also reminds them of the unity of mankind. The act of running between Safa and Marwah calls to the minds of pilgrims the story, full of pathos, of Hagar and Ishmael, reminding them how God provides for His helpless servants even in the solitude of a great wilderness. Mina, derived from Umniyyah (an object or a desire), reminds the pilgrim that he goes there with the "object" or the "desire" of meeting God. Mash‘arul-Haram meaning, the sacred symbol, hints that the final stage
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ قِیۡلَ لَہُمۡ کُفُّوۡۤا اَیۡدِیَکُمۡ وَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ فَلَمَّا کُتِبَ عَلَیۡہِمُ الۡقِتَالُ اِذَا فَرِیۡقٌ مِّنۡہُمۡ یَخۡشَوۡنَ النَّاسَ کَخَشۡیَۃِ اللّٰہِ اَوۡ اَشَدَّ خَشۡیَۃً ۚ وَقَالُوۡا رَبَّنَا لِمَ کَتَبۡتَ عَلَیۡنَا الۡقِتَالَ لَوۡلَاۤ اَخَّرۡتَنَاۤ اِلٰۤی اَجَلٍ قَرِیۡبٍ ۗ قُلۡ مَتٰعُ الدُّنۡیَا قَلِیۡلٌ وَّالۡاٰخِرَۃُ خَیۡرٌ لِّمَنِ اتَّقٰی وَلَا تُظۡلَمُوۡنَ فَتِیۡلًا
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
4:50.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
546
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
634
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
یٰبَنِیۡۤ اٰدَمَ اِمَّا یَاۡتِیَنَّکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ ۙ فَمَنِ اتَّقٰی وَاَصۡلَحَ فَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
2:39; 20:124.
The point is worthy of special note that, like some preceding verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam.
2:39; 20:124.
Commentary:
The point is worthy of special note that, like some previous verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is here made to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet’s enemies would not bring about his downfall nor the cessation of prophethood. The great promise which was held out to the progeny of Adam in the time of Adam (2:39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.
The words, if Messengers come to you from among yourselves, do not mean that Messengers of God may or may not come, just as the words, If there comes to you guidance from Me (2:39), do not mean that guidance might or might not come. Indeed, the word اما (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appear in one generation or another but whenever he appears, he must be accepted.
The words, rehearsing My Signs unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran.
c
2:39; 20:124.
489
这一点值得特别注意, 像以前有几节经文 (例如7:27, 28, 32) 那样, 用 “阿丹的子孙啊!” 这些字表达的呼语, 是对穆圣时代的人们以及其后要出生的后代人说的, 而不是对遥远的古代紧接在阿丹之后出生的子孙说的。
b
2:39; 20:124.
936
Commentary:
The point is worthy of special note that, like some previous verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is here made to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet’s enemies would not bring about his downfall nor the cessation of prophethood. The great promise which was held out to the progeny of Adam in the time of Adam (2:39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.
The words, if Messengers come to you from among yourselves, do not mean that Messengers of God may or may not come, just as the words, If there comes to you guidance from Me (2:39), do not mean that guidance might or might not come. Indeed, the word اما (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appear in one generation or another but whenever he appears, he must be accepted.
The words, rehearsing My Signs unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran.
e
2:39; 20:124.
970
The point is worthy of special note that, like some preceding verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam.