| Back | Next |
Here, Allah narrates one of another false meaning of their statements. The Qur'an says :" And they said: ' What is in the bellies of these cattle is exclusively for our males and forbidden to our wives. ..." The pagans, whom were discussed about formerly, said that whatever was in the wombs of those cattle, whose meat and riding on them was unlawful for them, was exclusively men's, and women were prohibited to consume it. When it is said that something belongs exclusively to someone, it means that there is no partner for it. It is similar to an action to be done exclusively for Allah. The term 'male' mentioned in this verse, in Arabic, originally means : 'honour, nobility,. The male gender was nobler in the view of them than female gender. "... But if it be born dead, then all of them are partners in it. ..." If the issue was born dead, men and women could share in it. Next, the verse says :"... Soon He will requite them for their attributing (falsehood to Him). ..." That is, they will be punished soon for their false attribution and wrong manner. "... Verily He is All-Wise, All-Knowing." Allah (s.w.t.) is All-Wise, and according to His Wisdom, He either preceeds or postpondes the retribution of persons. He is also All-Knowing and, therefore, He is aware of their deeds. This verse numerates four vices concerning the belief practised by the disbelievers. 1) They slaughtered animals without Allah's leave. 2) They ate the meat of animals, and, claiming that they had been purified, they belied Allah. 3) They made the small freed camels unlawful for women. 4) With no reason, a dead born issue was lawful for both men and women. * * * (140) قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلادَهُمْ سَفَهاً بِغَيْرِ عِلْمٍ وَ حَرَّمُوا ما رَزَقَهُمُ اللَّهُ افْتِراءً عَلَى اللَّهِ قَدْ ضَلُّوا وَ ما كانُوا مُهْتَدِينَ 140. " Indeed are lost those who slay their children foolishly without knowledge, and forbid what Allah has provided them, forging falsehood against Allah. They have certainly gone astray and they are not guided aright." Commentary : Ibn-'Abbashas said that whoever wishes to know the quantity of the ignorance of the peoples at the time of pre Islamic ignorance, may recite the verses of Sura Al-'An'am, (Those very verses that were previously discussed). The ignorant Arabs, imagining to become nigh to the idols, or on the supposition that they would protect honour and nobility, sacrificed their daughters before idols or buried them alive. Once there happened that a man came to the Prophet (p.b.u.h.) and explained the cause of his worriedness to him. The man said that at the Age of Ignorance Allah had given him a daughter. He wanted to kill her but her wife severely hindered him from committing that action. That girl matured and there came a solicitor for her. His zeal did not let him to accept the situation. On the other hand, it was not approriate for her to remain without husband, either. One day, he brought her to a field outside the town and dropped her down into a well. Whatever more she moaned, he did not care. At this time, the messenger of Allah wept and said: " Had it not been that the past was forgiven, I would have punished you." Explanations : 1. Superstitions are condemned with the most intensive statements. 2. Ignorance and foolishness are the causes of loss. (These losses may be like losing a child, damage in emotion, the absence of lawful (halal) bounties, Hell, and Allah's punishment.) " Indeed are lost those who slay their children foolishly ..." 3. The greatest damage is the sacrificial state of man in the way of falsehood, whether to be sacrificed for idols or to be sacrificed by false imaginations and undue zeals. 4. Banning something needs either a canonical evidence or a rational demonstration. "... without knowledge, and forbid what Allah has provided them, forging falsehood against Allah. They have certainly gone astray and they are not guided aright." 5. The undue banning of lawful things is a belie forging against Allah; and it is forbidden. "... and forbid what Allah has provided them ..." * * * Section 17The Divine Gifts - The Self-Imposed ProhibitionsThe various kinds of Divine Gifts - The self-imposed prohibitions of the idolaters. (141) وَ هُوَ الَّذِي أَنْشَأَ جَنَّاتٍ مَعْرُوشاتٍ وَ غَيْرَ مَعْرُوشاتٍ وَ النَّخْلَ وَ الزَّرْعَ مُخْتَلِفاً أُكُلُهُ وَ الزَّيْتُونَ وَ الرُّمَّانَ مُتَشابِهاً وَ غَيْرَ مُتَشابِهٍ كُلُوا مِنْ ثَمَرِهِ إِذا أَثْمَرَ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ وَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ 141. " And He it is Who produces gardens trellised and untrellised, and the date-palm, and crops of diverse flavour, and the olive and the pomegrate, like and unlike. Eat of its fruit when it fructifies, and give its due on the day of harvest, and do not act extravagantly; verily He does not love the extravagant (ones)." Commentary : In this verse, Allah, the Glorified, refers to the creation of gardens, vineyards, and tilths. The verse begins as follows :" And He it is Who produces gardens trellised and untrellised, ..." The Arabic term /ma'rushat/ (trellised) points to those tall bushes which are supported on trellis-work, while the term /qayra ma'rushat/ means those bushes which have not any trellis-work and spread on the ground. and the date-palm, and crops of diverse flavour, ..." The Lord has brought forth the date-palms and farmings which contain of fruits and products with various colours, tastes, masses, and smells. "... and the olive and the pomegrate, like and unlike. ..." Allah created the trees of olive and pomegranate while some of them are similar to others in view points of taste, colour, and mass, and some of them are not. "... Eat of its fruit when it fructifies, ..." The purpose of this phrase is that from the beginning time of the appearance of the fruit, its eating is permissible. None should doubt that it is not allowed to consume it before the fruit fructifies or the time of picking it off comes. "... and give its due on the day of harvest, ..." When the time of harvest comes and you gather the product, you should pay its due. The objective meaning of the Qur'anic term /haqq/ here is some bandles of harvested corps and those handfuls of fruits that farmers and gardeners usually give in charity to the poor. This meaning has been narrated from the immaculate Imams. Some other commentators have said that the purpose of this part of the verse is the poor-due which contains of one tenth or half of it (one twentieth). The aim of this commandment is that this alms giving should not be postponed from the first possible time. "... and do not act extravagantly; verily He does not love the extravagant (ones)." When you give things in charity do not act extravaganlty, in a manner that you give all of the product in charity and do not keep anything for your own family members. * * * (142) وَ مِنَ الْأَنْعامِ حَمُولَةً وَ فَرْشاً كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ 142. " And of the cattle some are bearers of burden and some (low fit) for spreading. Eat of what Allah has provided you with, and do not follow the footsteps of Satan, verily he is a manifest foe for you." Commentary : The objective meaning of the Arabic word 'farsh', in this verse, is some cattle like sheep which for the nearness of their bodies to the ground are considered as spread; or that some spreads are waved from their wool, down, and hair. The usage of wool, hair and skin of cattle is also pointed out in Sura An-Nahl, No. 16, verse 80. It says:" And Allah has given you a place to abide in your houses, and He has given you tents of the skins of cattle which you find light to carry on the day of your march and on the day of your halting, and of their wool and their fur and their hair (He has given you) household stuff and a provision for a time." In the previous verse, the names of a few fruits were mentioned, and here, in this verse, some of the blessings of cattle are referred to. Thus, bearers of burden and spread have been connected to the fruits and gardens which were mentioned in the previous verse. " And of the cattle some are bearers of burden and some (low fit) for spreading. ..." Most of the commentators have rendered the 'bearers of burden' into those cattle which carry burdens, and 'spreading' into cattle which do not carry burdens. In the former verse agriculture was referred to, and in this verse it points to keeping cattle. Therefore, the existence of the world and all His created things are purposefully and wisely tamed to humankind. Concerning cattles, the general law and principal is that their meat is lawful to be consumed, except that there is a reason for their prohibition. "... Eat of what Allah has provided you with, and do not follow the footsteps of Satan, verily he is a manifest foe for you." * * * (143) ثَمانِيَةَ أَزْواجٍ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحامُ الْأُنْثَيَيْنِ نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صادِقِينَ 143. " (Allah has made lawful of livestock) eight in pairs - of sheep a pair and of goats a pair. Say : 'Has He forbidden the two males or the two females or what is contained in the wombs of the two females ? Inform me with knowledge if you are truthful ! " Commentary : As an explanation, in this verse some of the animals whose meat is lawful to be eaten and some other animals which are both bearers of burden and useful for men in their food, are detailed. It says : " (Allah has made lawful of livestock) eight in pairs - of sheep a pair and of goats a pair. ..." After mentioning these four pairs, the holy Prophet (p.b.u.h.) is immediately commanded to ask them clearly whether Allah has forbidden the males of those animals or the females of them, or the animals which are in the wombs of ewes or in those of she goats. The verse says : "... Say : 'Has He forbidden the two males or the two females or what is contained in the wombs of the two females ?..." Then, the Qur'an adds that if they are truthful and they have only reasonable information and proof upon the prohibition of each of them, they may bring them forth. The verse says : "... Inform me with knowledge if you are truthful ! " * * * (144) وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحامُ الْأُنْثَيَيْنِ أَمْ كُنْتُمْ شُهَداءَ إِذْ وَصَّاكُمُ اللَّهُ بِهذا فَمَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ 144. " And of camels a pair and of oxen a pair. Say:' Has He forbidden the two males or the two females or what is contained in the wombs of the two females? Or were you witnesses when Allah enjoined you this ? ' Who, then, is more unjust than him who forges a lie against Allah to mislead the people without knowledge ? Verily Allah does not guide the unjust people." Commentary : There are four more pairs of animals explained in this holy verse. It says :" And of camels a pair and of oxen a pair. Say: ' Has He forbidden the two males or the two females or what is contained in the wombs of the two females ?..." The commandment concerning to these animals that they are lawful or unlawful, is up to Allah's Will, Who is the Creator of them and the Creator of human beings and the world of existence both. The former verse explicitly said that there was no reasonable and scientific proof with the pagans upon the prohibition of these animals. And, since they did not claim that they themselves were prophets nor the site of revelation, thus, the third probability remains that they claim that when this commandment was issued, some of prophets were present and they were witnesses. It is such that it says : "... Or were you witnesses when Allah enjoined you this ? ' ..." And, since the answer of this question has also been negative, it is clearly proved that they had no capital in this regard save accusation and calumny. Therefore, at the end of the verse, it adds :"... Who, then, is more unjust than him who forges a lie against Allah to mislead the people without knowledge ? Verily Allah does not guide the unjust people." It is understood from the above-mentioned verse that the act of belying against Allah is one of the greatest unjusts : the unjust unto the Holy Essence of the Lord, the unjust unto the servants of Allah, and the unjust towards their own selves. * * * Section 18The Forbidden Food - the Vain Excuses.The forbidden foods - the vain excuses of the disbelievers - Allah's wrath can not be averted by the guilty ones. (145) قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ إِلاَّ أَنْ يَكُونَ مَيْتَةً أَوْ دَماً مَسْفُوحاً أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقاً أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ 145. " Say: ' I do not find in what has been revealed to me anything forbidden for an eater to eat except it be carrion, or blood poured forth, or the flesh of swine - for that is indeed abomination or a transgression, slain invoking (the name of) other than Allah, but whoever is forced (to eat it by necessity), not desiring nor transgressing, then surely your Lord is Forgiving, Merciful." Commentary : To make the divine prohibitions clear from the innovations that pagans had asserted in the Divine creed, in this verse, the Prophet (p.b.u.h.) is commanded to tell people explicitly that there is no forbidden food for anybody, irrespective of men and women, young and old, in what was revealed to him. The verse says : " Say: ' I do not find in what has been revealed to me anything forbidden for an eater to eat ..." This law lies with some exceptions. The first of them is that it should not be carrion. The verse continues saying : "... except it be carrion, ..." And it should not be the blood which comes out of the animal's body. "... or blood poured forth, ..." This blood is not the blood which remains inside the veins and capillary blood-vessels among its flesh that comes out from the animal's vessels after cutting them and pouring a great deal of blood from them. The third exception is as follows :"... or the flesh of swine - for that is indeed abomination ..." All of these abovementioned things are disagreeable in man's nature and are the source of kinds of pollutions which cause some different damages. Then, The Qur'an points to the fourth kind of these exceptions, and says : "... or a tranagression, slain invoking (the name of) other than Allah, ..." From the point of ethical and spiritual views, this action is a sign of being aloof from Allah and from the school of theism both. Thus, there are assigned two kinds of Islamic conditions for lawful slaughtering of an animal. Some of these conditions, such as cutting the four main blood-vessels of the animal and pouring forth its blood, have the aspect of hygiene, while some others, such as setting the animal toward the direction of the Ka'bah, reciting the holy phrase : 'Bis millah', and it being slaughtered by a Muslim, have spiritual aspects. At the end of the verse, the Qur'an has made an exception, from the usage of these prohibited meats, those who are forced to eat them by necessity or because of lack of any other food in order to protect their lives, but not for pleasure nor more than the limits nor with the purpose of counting the divine unlawful things as lawful. It says : "... but whoever is forced (to eat it by necessity), not desiring nor transgressing, then surely your Lord is Forgiving, Merciful." In fact, these two conditions are for the sake that some people do not take this constrained circumstance as excuse for their transgression to the limits of the laws of Allah. * * * (146) وَ عَلَى الَّذِينَ هادُوا حَرَّمْنا كُلَّ ذِي ظُفُرٍ وَ مِنَ الْبَقَرِ وَ الْغَنَمِ حَرَّمْنا عَلَيْهِمْ شُحُومَهُما إِلاَّ ما حَمَلَتْ ظُهُورُهُما أَوِ الْحَوايا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذلِكَ جَزَيْناهُمْ بِبَغْيِهِمْ وَ إِنَّا لَصادِقُونَ 146. " And to those who were Jews We forbade every (animal) having claws, and of oxen and sheep We forbade unto them the fat of both, save what is upon their backs or the entrails or what is mixed with bones. This (prohibition) We recompensed them for their rebellion, and verily We are truthful." Commentary : The Prohibitions and the Jews :In this verse a part of the prohibitions of the Jews are referred to in order to make it clear that the forged and superstitious ordinances of the pagans were adapted neither with the religion of Islam nor with the creed of the Jews, (nor with the Christian creed which usually follows the creed of hte Jews). So, at first, it says : " And to those who were Jews We forbade every (animal) having claws, ..." Therefore, all the animals which have not 'clean hoofs', whether they are cattle or birds, have been forbidden for the Jews. Then, it says : "...and of oxen and sheep we forbade unto them the fat of both, ..." Following this matter, it makes exception three instances from it. At first, it says : "... save what is upon their backs ..." It continues saying about the fats that are on their sides and inside their bellies. "... or the entrails ..." And the fats which are mixed with their bones : "... or what is mixed with bones. ..." Yet, at the end of the verse it announces that the prohibitions were not, in fact, decreed upon the Jews, but because of unjust and transgression they committed, by Allah's commandment, they became deprived from these kinds of meat and fat which they were interested in. "... This (prohibition) We recompensed them for their rebellion, ..." And, as an emphasis, the Qur'an adds that it is a fact, "... and verily We are truthful." * * * (147) فَإِنْ كَذَّبُوكَ فَقُلْ رَبُّكُمْ ذُو رَحْمَةٍ واسِعَةٍ وَ لا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ 147. " But if they belie you (O' Muhammad!), then say : 'Your Lord is (full) of mercy all-embracing, but (if they do not repent) His punishment will not be returned from the guilty people." Commentary : Since the obstinacy of the Jews and pagans was clearly fixed and they might insist and belie the Prophet (p.b.u.h.), in this verse Allah commands His Messenger, concerning this matter, as follows : " But if they belie you (O' Muhammad!), then say : 'Your Lord is (full) of mercy all-embracing, ..." This means that such a Lord does not punish you immediately. He gives you respite maybe you repent and return from your wrong-doings, in order to come back unto Allah, when you become regretful. But if you abuse again this divine respite and continue the undue calumnies and accusations that you used to act, do know that Allah's punishment is certain and, at last, it will befall you, because His punishment is not something that can be removed from the evil-doers. The verse says : "... but (if they do not repent) His punishment will not be returned from the guilty people." This verse makes the greatness of the trainings of the Qur'an manifest very clearly. It declares that, after the explanation of all these wrong actions of the Jews and pagans, yet He does not threaten them to punishment at once. At first, with some affectionate words, He has left the way of return free for them in order that they be encouraged and they return towards the Truth. But in order that the vast mercy of Allah does not cause their daring, boldness and disobedience, and that they may leave their obstinacy, through the last phrase of the verse, the Qur'an threatens them to the certain punishment of Allah. * * * (148) سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شاءَ اللَّهُ ما أَشْرَكْنا وَ لا آباؤُنا وَ لا حَرَّمْنا مِنْ شَيْءٍ كَذلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ حَتَّى ذاقُوا بَأْسَنا قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ فَتُخْرِجُوهُ لَنا إِنْ تَتَّبِعُونَ إِلاَّ الظَّنَّ وَ إِنْ أَنْتُمْ إِلاَّ تَخْرُصُونَ 148. " Those who are polytheists will say: ' Had Allah wished we would not have associated (aught with Him) nor our fathers, nor would we have forbidden anything.' So did belie those who were before them until they tasted Our punishment. Say: ' Have you any knowledge with you to adduce for Us ? You follow nothing but conjecture, and you are nothing but idle talkers '." Commentary : Following the expressions of the pagans, which were referred to through the former verses, now some of their vain reasonings and the answers of them are pointed out in this verse. At first, it implies that in answer to the Prophet's objections regarding paganism and prohibition of the lawful sustenances, soon the pagans will say that had Allah wished they would neither have become infidels nor would their ancestors have turned to idolatry, nor would they have forbidden anything. Thus, they claim that whatever they have done and they have said is entirely referred to the Will of Allah. The verse says : " Those who are polytheists will say: ' Had Allah wished we would not have associated (aught with Him) nor our fathers, nor would we have forbidden anything.' ..." Similar to many other evil-doers, pagans wanted to flee from the responsibility of their wrong actions with the cover and under the title of determinism. In fact, they claimed that Allah's silence, concerning idolatry and prohibition of some animals, was as a reason for His pleasure, since if He had not been pleased with those things He should have somehow prevented them from those things. But, the Qur'an has decisively discussed answering them. At first, it says that they are not alone who have forged such lies against Allah, but there were also some groups of people in the past who told the same lies, and, finally, they confronted with results of their wrong actions and tasted the punishment of Allah. The verse says : "... So did belie those who were before them until they tasted Our punishment. ..." Through their own statements, in fact, they both told lies, and belied the prophets. If Allah was pleased with those deeds, how did He send messengers to invite them to unity ? Principally, the invitation of prophets is itself the most important proof upon the freedom of man's will and choice. Then the Qur'an inquires that if you have any reason for your claim, why do you not bring if forth ? It adds :"... Say: ' Have you any knowledge with you to adduce for Us ? ..." And, finally, the verse implies that you have certainly no proof for your claim, and you follow merely your conjectures and your bare imaginations. It says : "...You follow nothing but conjecture, and you are nothing but idle talkers'." * * * (149) قُلْ فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ فَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ 149. " Say: ' Then to Allah (alone) belongs the conclusive argument. Had He wished, He would have surely guided you all aright'." Commentary : In order to nullify the pagan's claim, the Qur'anmentions another proof. It implies that Allah has brought forth some clear and correct proofs upon the subject of His Unity as well as the ordinances of lawful and unlawful things. They have been introduced by the means of both the prophets of Allah, and through the way of intellect, so that there remains no excuse for anyone. It says : " Say: ' Then to Allah (alone) belongs the conclusive argument. ..." Therefore, they can never claim that Allah has approved their undue deeds and beliefs by His silence. They also can not claim that they are forced in doing their deeds, because if they were forced, bringing forth those proofs, sending prophets, and their preachings and invitations would entirely be in vain. Then, bringing forth those proofs is itself an evidence for the existence of free will in man. And, at the end of the verse, it says :"... Had He wished, He would have surely guided you all aright '." But, if such a thing happened, neither that kind of belief could be worthy, nor the deeds which are performed under its shade. The virtue and development of man is in this fact that he accomplishes paving the path of guidance and felicity by himself and through his own free will. It has been narrated from Imam Kazim (a.s.) who said :"Allah has two proofs upon people : the outward proof and the inward proof. The outward proof contains of prophets, messengers, and Imamaculate Imams; and the inward proof consists of intellects (and thoughts)." (1) * * * (1) Nur-uth-Thaqalayn, Vol. 1, P. 776 (150) قُلْ هَلُمَّ شُهَداءَكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هذا فَإِنْ شَهِدُوا فَلا تَشْهَدْ مَعَهُمْ وَ لا تَتَّبِعْ أَهْواءَ الَّذِينَ كَذَّبُوا بِآياتِنا وَ الَّذِينَ لا يُؤْمِنُونَ بِالْآخِرَةِ وَ هُمْ بِرَبِّهِمْ يَعْدِلُونَ 150. " Say: ' Bring your witnesses who bear witness that Allah has forbidden this.' So if they bear witness, do not testify with them, and do not follow the desires of those who deny Our Signs, and those who do not believe in the Hereafter, and they hold (others) equal with their Lord." Commentary : In this verse, in order to make the falsity of their claims more clear, and also that the proper principals of judgement be observed, the Qur'an invites them to bring their reputable witnesses, if they have any, proving that Allah has forbidden those animals and tilths that they claim are prohibited. So, addressing the Messenger of Allah (p.b.u.h.), the holy verse says : " Say: ' Bring your witnesses who bear witness that Allah has forbidden this.' ..." After that, it adds the words to imply that if they can not find any reputable witnesses, whom they certainly may not find, and they suffice only to their own testification, Prophet (p.b.u.h.) should never follow them to testify what they claim. The verse says : "... So if they bear witness, do not testify with them, ..." The contexts indicate that these false ordinances of theirs have originated from some low desires and blindly imitations, because they have no evidence and proof from the divine prophets nor from the heavenly Books upon the prohibition of these things. That is why, in the continuation of the verse, it says :"... and do not follow the desires of those who deny Our Signs, and those who do not believe in the Hereafter, and they hold (others) equal with their Lord." That is, idolatry, denial of the Hereafter and Resurretion, superstitions, and their sensualities are some alive witnesses that these ordinances of theirs are also artificial, and their claim about prohibition of these things from the side of Allah is groundless and worthless. * * * (11)
|