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"...and in the change of the winds..."
The winds blow not only over the seas and oceans and cause ships to move about, but also over the surface of lands, mountains, valleys, and plains. They sometimes take the male pollen from stamens and pollinate the pistil and help their pollination in order to yield us fruits. They also scatter seeds in different spots of the land to grow. They, at a time, frequently move the waves of the seas to stir them and make the conditions conducive for the living creatures.
With transferring the hot weather of the warm regions to the cold regions, and transferring the cold weather of the cold regions to the warm regions, the winds are effective in making the climate of the globe moderate.
Sometimes, the winds push the polluted and poisonous air of the cities, which has not enough oxygen, out into the deserts and forests and cause the fresh air, full of oxygen, to come unto the reach of human beings and other living creatures.
Yes, the wind, that blows and gifts man with benefits and blessings, is another sign of His Infinite Grace and Wisdom.
6. The last indication, mentioned in this verse, is clouds which, as servants, in spite of the gravity, are suspending between the sky and the earth to be moved here and there, carrying millions of tons of water easily with them without posing the least danger for anybody. Hence, they are counted as a sign of the Greatness of the Creator, where He says:
"...and the clouds controlled (for service) between the sky and the earth;..."
However, if there were not the management of the irrigation of the clouds, there would not be any water throughout the world for man to drink, nor any spring or stream for plants to grow and, everywhere, the lands would be dry and dead. Therefore, this is also another trace of the Knowledge and Might of Allah.
"... surely there are signs for a people having understanding."
Yes, all of the above mentioned indications are the evidence of the existence of that Pure Essence, but for the people who understand and contemplate, not for the unaware ones and the people of little wisdom who have eyes but have not eyesight, or have ears but are deaf.
(1) Bihar-ul-Anwar, vol. 58, p. 102,106
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165. "And yet, of men, there are some who take unto themselves (for worship) objects other than Allah, and love them as the love due to Allah; but for those who have faith, their love of Allah is more intensive. And if only those who are unjust could see (what they will realize) when they behold the punishment, that the Power is wholly Allah's, and that Allah is severe in (enforcing) the Penalty."
Commentary:
Disbelievers have gone astray. Their affection to things other than Allah, is like the wish and desire of a sick person unto eating the food which is harmful for his sickness but the patient ignorantly persists on having it. In contrast with them are the believers. So those who have Faith surely love Allah very intensively and more than anything or anybody else.
The pagans, who have done unjustly to themselves, will see their miserable destination on the Day of Reckoning, when they will recognize their wrong thought and their deviation. On that Day they will understand fully that the entire Power belongs to Allah and that they had gone a wrong way when they had referred to other than Him. The intensive punishment of Allah, on that Day, will be upon those who, thoughtlessly and unreasonably, had left out the attachment to Allah and clung to some vain and chaffy imaginations.
Then, it is so that in Sura 'An'am, No. 6, verse 102, to guide them, Allah warns them thus:
" That is Allah, your Lord, there is no god but He; the Creator of all things, therefore serve Him, and He has charge of all things."
By the way, it is narrated by Muhammad-ibn-Muslim that Imam Muhammad Baqir (a.s.) and Had¤rat Sadiq (a.s.) , speaking about the phrase: "...but for those who have faith, their love is more intensive " had said: " They are the progeny of Muhammad (p.b.u.h.) ".(1)
(1) Tafsir-i-Burhan, vol. 1, p. 172
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166." When would those that were followed disown those who followed and they would see the torment and their ties (between them) are cut asunder."
Commentary:
Beware who your leader is and whose love you carry in your heart! Those of you who love these tyrants and pay your affections to other than Allah, should know that they (the tyrants) want you for their own interests in this world. Therefore, they abuse your abilities and sincerity to obtain their own wishes, power and authority. But, on the Resurrection Day, they will avoid you and, hating you, will leave you alone.
This meaning should also be noted that in Tafsir-ul-Burhan and in the book ' Ikhtisas ', by Shaykh Mufid, there are some traditions cited about the meaning of the phrase: " when would those that were followed disown those who followed...". Among them, there is a tradition from Imam Baqir (a.s) who said: " By Allah, O' jabir, these are the leaders of transgressors and their means for injustice." (1)
Therefore, in contrast with this group, as was referred in the previous verse, are the truly faithful ones, who bear the intensive love in their heart for Allah. They love not only the genuine leaders of the religion but also everything that Allah loves. The basic reason for this is that every thing they love is only for gaining Allah's pleasure. Even when they love their own family and issues, they love because it is their duty to do so as prescribed by Allah.
(1) Tafsir-ul-Burhan, vol. 1, p. 172
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167." And those who followed shall say: ' Had there been for us a return (to the world), then we would disown them even as they have (now) disowned us. Thus Allah will show them their deeds; bitter regrets will be upon them. And never shall they get out of the Fire."
Commentary:
These mislead followers, who see the unfaithfulness of their leaders so evident, console themselves by saying:
" Had there been for us a return (to the world), then we would disown them even as they have (now) disowned us. ..."
But, what a pity! It is too late, because there is no possibility for them to return to life again.
Then, at the end of the verse, it says:
"... Thus Allah will show them their deeds; bitter regrets will be upon them. And never shall they get out of the Fire."
Yes, they can afford nothing but sigh and regret bitterly. A regret for the wealth they gathered but others took the benefit of it. A regret for the extraordinary opportunities that they had had for attaining prosperity and being saved, but they missed them all easily. A regret for adoring some incapable worthless leaders instead of adoring Allah, the Almighty.
But, it is a vain regret, because it is neither the time of action nor the occasion for making up for the past. Nay! it is only the time of punishment and receiving the results of one's own deeds.
According to some traditions, there are some different halts in the Hereafter. In a few of these halts people cannot speak anything and silence dominates lips, where they can merely look at others regretfully and shed tears. In some other of these halts, there are people who ask each other for help, while some others curse and hate each other for their former deeds.
This verse indicates that at this time when the cruel leaders, who were adored, loved, and followed formerly, here, disown their followers and accept no responsibility for them. So, the followers disown them, too, and regret very much why they loved them, supported them, and followed them. But they gained naught. They regret in heart and express their regret by tongue in this manner that if they could return to life once more, they would never follow them. They say that these people who are so disloyal that they denounce their followers here on this Day (the Reckoning Day), they (the followers), too, would denounce them if they could return to the world again. They regret, but what is the use of this regret? It is of no use, and they cannot come out from the blazing Fire of Hell.
Section 21.
Only lawful and clean food should be taken
Injunction about the use of food-stuff - Blind following disallowed. Concealing of truth and corrupting the Word of God and bartering it for worldly gains amounts to the eating of Fire.
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(169)
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168." O' mankind! eat of what is in the earth lawful and good; and do not follow the footsteps of Satan. Surely he is a manifest foe for you."
169. " Verily, he (Satan) enjoins you evil acts and indecency and that you should speak against Allah what you know not."
Commentary:
One of the signs of a complete religion is that it considers the usage of the unlawful food-stuffs a Satanic deed (as the Qur'an says: "...intoxicants and games of chance... are an abomination of Satan's work...") (1), and the inappropriate avoidance of eating the lawful ones originated from the temptations of Satan, (as the Qur'an says: "...eat of what Allah has given you and do not follow the footsteps of Satan..."). (2)
Therefore, in the current verse, too, it says:
" O' mankind! eat of what is in the earth lawful and good; and do not follow the footsteps of Satan. ..."
In some of the historical narrations it is cited that a few of the Arab tribes had unreasonably forbidden a part of their crops and their animals for themselves, where they used to sometimes attribute those prohibitions to Allah. Then, the above verse was revealed to dismiss that ambiguity.
Islam pays also specific attention to the material life of people. At the top of these things is the food necessities about which there are found tens of Qur'anic verses and hundreds of traditions in Islamic literature.
One of the duties of prophets has been to define the lawful and unlawful edible materials and drinks beside the introduction of the advantages and disadvantages of each of them. This verse emphasizes that we have to consume from what is religiously lawful and pure /h¤alal/ on the earth:
" O' mankind! eat of what is in the earth lawful and good;..."
And that we must not prohibit ourselves from some things under the effect of the Satan's temptation, because it is certain that Satan is our open enemy:
"...and do not follow the footsteps of Satan. Surely he is a manifest foe for you."
Imam Baqir (a.s.) has narrated a tradition from the Prophet (p.b.u.h.) who said: " Worship of Allah is divided into seventy divisions, the best of which is earning a living lawfully."(3)
Again, in another tradition, the very holy Imam, the fifth Imam, (a.s) has said: " He who seeks for sustenance in this world in order to be independent of people for his needs, to provide for his family members, and to stretch affection unto his neighbours, will meet Allah, Almighty and Glorious, on the Day of Judgement while his face will be as bright as the full moon." (4)
It is cited in Tafsir-i-Rouh-ul-Bayan that Satan has some different stages in his invitations unto temptations. At first, he invites to infidelity. If he fails in this phase, he invites to innovation. If he does not succeed, he invites to lesser sins. Failing in these stages, Satan invites to doing good and lawful deeds instead of worshipping Allah. When he fails in this phase, too, he invites to performing worships with lower qualities than the noble ones in order to stop a person from promoting to higher degrees.(5)
Thus, the statement of the verse is a warning against what Satan does and how he leads men astray by his different forms of evil whispers when the Qur'an says:
" Verily, he (Satan) enjoins you evil acts and indecency and that you should speak against Allah what you know not."
(1) Sura Al-Ma'idah, No. 5, verse 90
(2) Sura Al-'An'am, No. 6. verse 142
(3) Tafsir Al-Burhan, vol.1p. 173
(4) Al-Kafi, vol. 5, p.78
(5) Tafsir-i-Rouh-ul-BaYan, vol. 1, p. 272
(170)
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(171)
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170. " And when they are told: ' Follow what Allah has sent down,' they say: ' Nay! We follow what we found our fathers upon,' even though their fathers had no understanding of anything nor were they guided aright."
171. " And the parable of those who reject Faith is as the likeness of the one who shouts to that which hears no more than a call and a cry; deaf, dumb, and blind (are they) wherefore they do not understand.
Commentary:
Blind following of the ancestors is condemned
The previous verse warned us to avoid following the whispers and footsteps of Satan. Now, in this verse, one of the examples of those footsteps, which is the blind following of others, is pointed out. It says:
" And when they are told: ' Follow what Allah has sent down,' they say: ' Nay! We follow what we found our fathers upon,'..."
They mean that they do not care what the verses of Allah say or the Messenger of Allah invites to. So, in answer to them, the Qur'an says:
...even though their fathers had no understanding of anything nor were they guided aright."
This statement refers to the fact that: if their fathers had no wisdom and understanding by themselves nor had they accepted the godly guidance of the prophets, then, would they follow their fathers yet? If their ancestors or the infidels themselves had wisdom or were guided, it would not matter, but it is not so.
There are two comparisons in this verse: 1) the likening of the caller of Truth to a shepherd; 2) the likening of infidels to some beasts that understand nothing from the speech of the shepherd save a call and a cry. This simile has been confirmed in a tradition by Imam Baqir (a.s.), too. The parable means that the invitation of the Prophet (p.b.u.h.) from that faithless crowd to Truth and breaking the dam-like barrier of blindly imitation, is similar to the person who shouts to a cattle of sheep or some animals in order to save them from danger but they do not understand this message.
" And the parable of those who reject Faith is as the likeness of the one who shouts to that which hears no more than a call and a cry; ..."
Then, at the end of the verse, to emphasize more and to explain it more clearly, it adds:
"... deaf, dumb, and blind (are they) wherefore they do not understand."
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172. " O' you who have Faith! eat of the good things We have provided youwith, and be grateful to Allah, if Him it is you worship."
Commentary:
In this verse, too, Allah advises us to be grateful for using the blessings and bounties, and thank Him. There is a tradition from the holy Prophet (p.b.u.h.), cited in Tafsir-us¤-Safi, stating that Allah says that He creates people, but they worship other than Him; and, He provides (them) sustenance, but they thank others save Allah.(1)
It is made clear in this verse that we ought to eat from the good wholesome foods that Allah has provided us sustenance and be thankful to Him.
" O' you who have Faith! eat of the good things We have provided you with, and be grateful to Allah, ..."
Intellect necessiates the act of thankfulness to the giver of a bounty, too.
"... if Him it is you worship."
However, being thankful to Allah is a means of continuity and abundancy of bounties. And, to be grateful to Allah is a sign of sincerity and the purity of one's Faith.
It is narrated from Imam Hadi (a.s.) who said that the wrath of Allah encompasses those who prohibit or deprive themselves from the godly lawful things and permissible deeds. (2)
(1) Tafsir-us-Safi, vol. 1, p. 193
(2) Tafsir-i-Nur, vol. 1, p. 329
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173. " Verily, He has forbidden you only carrion, blood, swineflesh, and whatever has other (name) than Allah's been invoked upon it. But whoever is forced (by necessity), not desiring nor transgressing, no sin shall be on him; surely Allah is Forgiving, Merciful."
Commentary:
Following the previous subject, this verse states that certain edible things are lawful to eat, and we should not prohibit the lawful things of Allah to ourselves opinionatedly and because of some vain imaginations. Yet, Allah has forbidden us carrion, blood, swineflesh or the flesh of any animal slaughtered invoking the name of anybody else other than God, as it says:
" Verily, He has forbidden you only carrion, blood, swineflesh, and whatever has other (name) than Allah's been invoked upon it. ..."
There are some logical and acceptable reasons cited for this Divine law of prohibition, of course. For example, it is narrated from Imam Sadiq (a.s.) who said:
" No one obtains anything from carrion but weakness of his body, decrease of his strength, and cease of his offspring. And, the consumer of carrion dies not but by a sudden death. Those who consume blood (as food stuff) become hard-hearted. ..." (1)
According to some hygienical advice, the flesh of swine is the carrier of two kinds of microbes called tapeworms and trichina. (The latter is a very small nematode worm trichinella, whose larvae infest the intestines and voluntary muscles of man, pigs etc., causing trichinosis). Today, it is forbidden to use swineflesh even in some Eastern countries. In former divine religions, such as the religion of the Jews, the flesh of swine has been held in great detestation. In the Bible, the sinners are also likened to swine.
There is an exception, of course, where the term /qayrabaqin/ denotes not for enjoyment but forced by unavoidable necessity, and term / 'adin / means without any intention to revolt against the prescribed laws of Allah or not exceeding the bare limits of the actual want or the bare necessity. If anybody under circumstances beyond his control or forced by necessity, to save his life, takes such things, it will not be a sin upon him.
"...But whoever is forced (by necessity), not desiring nor transgressing, no sin shall be on him; ..."
This permission is because of the Mercy and Grace of Allah, as the verse itself says:
"...surely Allah is Forgiving, Merciful."
It is cited in Tafsir-i-Nur-uth-Thaqalayn in an expressive tradition from Imam Sadiq (a.s.) who said: " Whoever is forced (to eat) carrion or blood, or swineflesh and he avoids eating something of it until he dies, then he is an infidel." (2)
Explanations:
1. Islam has paid full attention to the problem of food-stuffs. It has frequently warned Muslims against the putrid, harmful, and unlawful food. The prohibition of swineflesh, carrion and blood is found in four occurrences in the Qur'an. The Messages of this prohibition were preached two times in Medina and two times in Mecca.
2. Considering Allah, and invoking His name at the time of slaughtering animals, is necessary. This is to warn us to know and be aware that everything belongs to Allah and therefore, none of our deeds should be done out of the circle of theism.
3. Islam is a complete and an easy religion. It stops in no circumstance. Every ritual duty or religious prohibition can be changed when there is emergency.
4. No one must misuse the necessary circumstances in this respect.
General Conclusion:
Here in this verse, and in the similar other verses of the Qur'an, is laid down the principle of the Islamic law to be observed under normal conditions and the law of exception for the state of emergency. The things forbidden under normal conditions may be permissible in the emergency. The spirit of the law to be observed in both the cases is the sense of obedience, and sticking to the prescribed limits. Under no circumstances any revolt against any law is allowed.
(1) Wasa'il-ush-Shi'ah, vol. 16, p. 310
(2) Tafsir-i-Nur-uth-Thaqalayn, vol. 1, p. 155
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174. " Surely those who conceal any part of the Book which Allah has sent down (to them), and sell it for a small price ö they shall eat naught but Fire into their bellies, and Allah will not speak to them on the Day of Resurrection, nor will He purify them, and theirs will be a painful punishment."
175. " Those are they who have bought error for guidance and punishment for forgiveness; how they shall endure the Fire! " 176. " This is because Allah has sent down the Book with the Truth; and surely those who differ in the Book are in flagrant schism."
Commentary:
Before the advent of the holy Prophet of Islam (p.b.u.h.), the Jewish scholars used to tell their people about that happy advent and described the signs of that promised Prophet for them from the Torah. But as soon as the Prophet of Islam (p.b.u.h.) was divinely appointed and announced his Call, they did not confess the prophethood of Muhammad (p.b.u.h.) for they thought they would lose their position, wealth, etc. It was why they neglected every thing and concealed the Truth. Such people, by concealing the fact, might remain in their position receiving some presents and gifts for a length of time but this is a little price comparing to that great sin of theirs.
" Surely those who conceal any part of the Book which Allah has sent down (to them), and sell it for a small price- ..."
What they take and eat in this bargain is naught, indeed, but Fire. This meaning is similar to the content of the verse where eating the wealth of orphans is likened to Fire, too, as if they ate Fire in their bellies. (1) So, it says:
"...they shall eat naught but Fire into their bellies, ..."
On the Day of Resurrection, Allah will not speak to these people mercifully, while the believers can speak with Him then. This talk, of course, may be either through some waves created in the space, or by inspiration and the mute tongue of the heart. On that Day all believing people can become interlocutors of Allah.
Those persons, who tried to bar the influence of the sound of truth from reaching the ears of people, have shut, in fact, the way of the speech of Allah on the Reckoning Day to themselves. They will not hear a word of kindness, but hear the word of wrath in Hell, being addressed with words such as:
" Go away into it and speak not (to Me) ...". (2)
Allah will not purify them from their sins then, because there will be a painful punishment prepared for them as a result of their evil actions in this world.
"...and Allah will not speak to them on the Day of Resurrection, nor will He purify them, and theirs will be a painful punishment."
Explanations:
1. Selling Faith, in any case and rate, is a loss and the obtained price is a little: "...and sell it for a small price-".
2. The unlawful food or drinks of this world will incarnate in the form of Fire in the Hereafter, "...but Fire ...".
3. Punishment should be appropriate to the crime. Those who bar the way of reaching the word of Allah for people to hearken in this world, must be deprived from the pleasure of hearing the speech of Allah in the next world.
4. Concealing the truth is not only about the holy Prophet (p.b.u.h.). Those who conceal the truth about the true successors of Prophet Muhammad (p.b.u.h.), receive the same punishment, too. That is, those who have hidden the announcement of the Messenger of Allah in Qadir-i-Khum and obliterated it from their history and commentary books and perverted the process of the verses of the Qur'an with their own justifications in order to mislead Muslims towards some particular ones other than the immaculate Imams, have concealed the Truth, too.
Those who conceal the Truth are some persons who exchange misguidance for guidance and punishment for forgiveness.
" Those are they who have bought error for guidance and punishment for forgiveness, ..."
Do they not know that they somehow share with the corruption and aberration of mankind throughout history by their action when they conceal the Truth? Do they think that they are able to bear the punishment of Allah ?
"... how they shall endure the Fire! "
It is narrated in a tradition that the holy Prophet (p.b.u.h.), speaking with Ali-ibn-Abi-Talib (a.s.), said: " The worst of men is he who sells his coming world for his present life, and more evil than this is the one who sells his coming world for the present life of someone else." (3)
The people who conceal the Truth are severely warned and threatened with Divine punishments, because Allah has sent down the Book so clearly and reasonably that no doubt or ambiguity remains for anyone.
" This is because Allah has sent down the Book with the Truth; ..."
Yet, there are some people who, to protect their personal interests, take action in justification and falsification of the concepts of the revealed Book and cause people to differ in it. In this way, they intend to gain some profits without any due, or unlawfully. Then, Allah, introducing them, says:
"...and surely those who differ in the Book are in flagrant schism."
(1) Sura An-Nisa', No. 4, verse 10
(2) Sura Al-Mu'minun, No. 23, verse 108
(3) Man La Yahduruhul-Faghih, vol. 4, p. 253
Section 22,
Genuine Righteousness,
Retaliation & Bequest
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177. " It is not righteousness that you turn your faces towards the East and the West, but righteous is he who believes in Allah, the Last Day, the angels, the Book, and the Apostles, and for the love of Him gives (of) his wealth, although he likes it, to the kindred, the orphans, the needy, the travellers, beggars and for the (emancipation of) slaves, and keeps up the prayer, and pays the poor-rates (zakat); and those who fulfil their promise whenever they make a promise, and are patient in distress, adversity, and in the time of war, these are they who are the truthful (in Faith verbally and actually) and these are the pious ones."
Commentary:
The Faith of a person in Allah causes him to be humble before Him and to stand firm, with no obedience, before tyrants; where the Faith in Resurrection creates eyesight and magnanimity; and Faith in angels refers to the existence of belief in the processes of supernatural including the Faith in revelation, Providence, etc.
Faith in prophets is a belief in a straight way and true guidance existing throughout history. It is an evidence leading to the fact that Man has never been aimless and absolutely free in this world.
" It is not righteousness that you turn your faces towards the East and the West, but righteous is he who believes in Allah, the Last Day, the angels, the Book, and the Apostles, ..."
The Qur'anic phrases: " gives (of) his wealth " indicates the assistance and humanity of believers; " keep up the prayer " refers to the direct link with Allah; " pay the poor-rates (zakat) " leads to planning the social life for solving the problem of different layers of the society; " Those who fulfil their promise whenever they make a promise " strengthens the coherence and connection between people; and the concept of " are patient " is an active factor in Man to become persevering and stable.
"... and for the love of Him gives (of) his wealth, although he likes it, to the kindred, the orphans, the needy, the travellers, beggars and for the (emancipation of) slaves, and keeps up the prayer, and pays the poor-rates (zakat); and those who fulfil their promise whenever they make a promise, and are patient in distress, adversity, and in the time of war, these are they who are the truthful (in Faith verbally and actually) and these are the pious ones."
Explanations:
1- This verse is one of the most consistent verses of the Qur'an. It is cited in Al-Mizan, Commentary, that the Messenger of Allah said in a tradition that everyone who acts according to this verse has a complete Faith. (1)
2-We should heed the content and essence of the religion rather than to go after the mere mottoes, which hold us back from the main godly aims.
3- The number of those who claim Faith is very large, but the true believers, who follow all the details of this verse, are a particular small group: " These are they who ...".
4- Belief in Allah, Resurrection and revealed Book is mentioned before the fulfilment of the righteous deeds.
5- In this verse, the act of attachment to Allah " Faith in Allah ", and connecting with the poor and deprived people, and also social aids upon accidents and afflictions have been stated together, one after another, in the verse.
6- For reaching a true piety, donation in both obligatory and non-obligatory forms are necessary. There are some people who sometimes help the poor while they do not pay their religious obligatory payments. There are also some other believing people who pay their obligatory payments but are often indifferent to the poor and the deprived. Here , in this verse, the true pious believers are introduced as those who pay both their obligatory alms and recommended donations; as well.
"... and for the love of Him gives (of) his wealth ".
Regarding this meaning, that is why that some Islamic narrations say that in the wealth of the rich, besides the poor-rates, there is a portion for the deprived and the poor. (2)
And also, the one who goes to bed while he is satiated but someone in his neighbourhood is hungry, has faith neither in Allah nor in the Hereafter. (3)
Therefore, to feel responsibility for the hungry people, is a duty on us, whether we have paid the obligatory alms or not.
7-
It is necessary to show patience and perseverance in all the followings:
Being patient and firm in facing with poverty and afflictions.
To show patience and endurance in having ailments.
To be patient in battle and at the time of Holy War.
However, patience is the cause of all virtues. So, the Qur'an introduces
patience as one of the factors for entering Heaven, where it says: "
These shall be rewarded with high places because they were patient, ..."
(4) These are given high positions as a reward for the patience they had,
while some others are honoured by angels in Heaven with these words: "
Peace be on you because you were constant, ..." (5)
And, one of the conditions of obtaining the position of Imamate is to be patient, as the Qur'an says: " And We made of them Imams to guide by Our command when they were patient, ..." (6)
8- The application of the term /birr/ (righteous) is similar to the application of honey. Whoever or whatever is very sweet and wholesome is likened to honey. Then, whosoever is very good and benevolent is called ' righteous '; viz. , such a one is absolutely a right-doer.
(1) Al-Mizan, vol. 1, p. 615 (Persian version)
(2) Tafsir-il-Qurtubi, vol. 2, p. 242
(3) Usul-i-Kafi, vol. 2, p. 660
(4) Sura Furqan, No. 24, verse 75
(5) Sura Ar-Ra'd No. 13, verse 24
(6) Sura As-Sajdah, No. 72, verse 24
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(179)
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178. " O' you who have Faith! Retaliation (Qisas) is prescribed for you in the matter of the (unlawfully) murdered: the freeman for the freeman,the slave for the slave,the female for the female. But for him who is forgiven somewhat by his (aggrieved religious) brother, then prosecution (for blood-wit) should be made according to a fair manner (ma'ruf) and let the payment be made to him with kindliness. This is an alleviation from your Lord, and a mercy; so whoever transgresses the limits after this, he shall have a painful punishment."
179. " And in (the law of) retaliation there is (saving of) life for you, O' people of understanding, so that you may guard yourselves (against evil)."
Occasion of Revelation:
The custom in the Age of Ignorance among some Arabs was so that when an individual was murdered from their tribe, they would decide to kill as many members from the murderer's tribe as they could. That thought was so harsh that they were ready to destroy even the entire people of the murderer's tribe for only a single murder. Then, the above verse was sent down and announced the just law of retaliation, (Qisas).
This Islamic decree was, indeed, a medial status between the two different injunctions which were current at that time. Before the revelation of this ordinance of Islam, some people considered retaliation necessary, with no changes, so that nothing else was permissible to substitute it, while some other groups believed that only the rule of blood-wit should be followed. So, Islam decreed the law of retaliation in the case of the discontent of the heirs of the murdered, and blood-wit when both parties agree upon it.
Commentary:
Saving of Life in Retaliation:
From this verse on, in the current Sura, a series of decrees and ordinances of Islam are stated and completed. At first, it begins with the protection of the value of blood which is an extraordinary important problem in social connections. Through this verse, Islam makes all the concerning old customs invalid. The Qur'an, addressing the believers, says:
" O' you who have Faith! Retaliation (Qisas) is prescribed for you in the matter of the (unlawfully) murdered: ..."
The Holy Qur'an, in the case of some indispensible commands, sometimes makes use of the phrase: " It is prescribed for you " to state the matter. The above verse, for example, is an instance of this application where the coming verses, which speak about ' making bequest ' and ' fasting ', are other ones. In any case, this particular phrase makes the importance and emphasis of the theme clear, because those matters are always written that, from any point of view, have reached to the state of positiveness, and are earnest.
As it was pointed out in the occasion of revelation, these verses, with the application of the term retaliation and in order to moderate the intemperances which the Age of Ignorance fulfilled about murder, show that the heirs of the murdered are rightful to accomplish, against the murderer, exactly the same that that person has committed upon the murdered.
But the Qur'an does not suffice only to this amount. In this very verse, it exposes the problem of equality to discussion with a particular explicitness where it continues saying:
"...the freeman for the freeman, the slave for the slave, the female for the female. ..."
Allah willing, we will explain that this idea is not an evidence, as some have considered, for the superiority of the male-blood to the female-blood, and that a male murderer, under certain conditions, can be punished by the law of retaliated for the murder of a woman.
Then, to make it clear that the subject of retaliation is merely a right for the heirs of the murdered and it is not a convincing ordinance for them when they can simply forgive the murderer, if they wish, and take a blood-wit, or even, they can take no blood-wit at all, it immediately adds:
"... But for him who is forgiven somewhat by his (aggrieved religious) brother, then prosecution (for blood-wit) should be made according to a fair manner (ma'ruf) and let the payment be made to him with kindliness. ..."
Thus, on one hand, the avengers of blood are advised not to be immoderate in taking a blood-price if they dispense with retaliation, and take the blood-wit with a fair price and according to what Islam has appointed and also by installments so that the party be able to pay it.
And, on the other hand, through the sentence: "...let the payment be made to him with kindness ", it recommends the murderer to pay the blood-price in a right style and without any negligence so that his debt be entirely paid on time. Therefore, the Qur'an has defined the duty of each party and how they should treat to each other.
At the end of the verse, for emphasis and to attract the attentions to the fact that transgressing the limits of Allah, from the side of whoever it may be, deserves a severe punishment, it says:
"... This is an alleviation from your Lord, and a mercy; so whoever transgresses the limits after this, he shall have a painful punishment."
This equitable command for ' retaliation ' and ' forgiveness ', which makes up a quite, logical manly assemblage, condemns, on one hand, the wrong method of the Ignorance Age which considered no equality in retaliation and, similar to the tyrants of this very age of space, sometimes killed hundreds of people in excuse of the murder of one person.
And, on the other hand, it does not shut the door of pardon to people. In the meantime, it does not lower the respect of blood, and does not allow murderers to become bold and presumptuous. And also, thirdly, it announces that neither of the two parties are permitted to transgress the limits after accepting the principle of pardon and blood-wit. This command was issued in spite of the old custom of the Ignorant tribes where the heirs of the murdered might kill the murderer even after forgiving him and taking the blood-wit.
The next verse, in a short but very expressive sentence, answers a great deal of questions in regards to the problem of retaliation. It says
" And in (the law of) retaliation there is (saving of) life for you, O' people of understanding, so that you may guard yourselves (against evil)."
This verse, which in the Qur'anic text consists of ten particles, is expressed in utmost eloquence and clarity. It is so interesting that its first phrase has become as an Islamic motto used by common Muslim people. It clearly shows that Islamic law of retaliation is not for revenging at all, but it is a door-way to life for men to let them continue living.
Retaliation, on one hand, guards the safety of the life of the society, because if the ordinance of retaliation were not in any form at all, the hard-hearted persons would feel security and, consequently, the lives of people would be in danger. The evidence for this is the countries wherein the law of retaliation has been nullified and the number of murders and crime has incredibly increased.
On the other hand, the law of retaliation causes the life of a homicidal person be saved since it prevents him considerably from the thought of murder and brings him under control.
For the sake of the necessity of equality and order, the law of retaliation is a hinder against the frequent slaughters and puts an end to the customs of some Ignorant tribes in which a single murder has been the pretext of several murders and the latter, in turn, has been the cause of further slaughters, too. By this way, the law of retaliation has also stopped some of those homicides and caused a few societies continue to live peacefully.
Regarding the fact that it is only in the absence of pardon that the ordinance of retaliation can be executed, the existence of the Islamic law of retaliation, in general, is also another phase opened to life and living.
The concluding phrase which says: "... so that you may guard yourselves (against evil) " completes this wise ordinance of Islam. This meaning is also considered as a warning which halts or retards any oppression and transgression.
Retaliation & Pardon, a Complete Assemblage
Islam, in all respects, follows the problems inclusively and with their proper practical aspects. It has stated the right perfect idea about the proposition of unlawfully murdered, far from any injustice or excessive progressiveness. This Islamic law is similar neither to the perverted Jewish law, which emphasizes only on mere retaliation, nor to the present Christianity, which advises its followers to pave only the way of either pardon or compensation; because the latter causes to embolden the homicides and the former can become a factor of harsh vengeance and brutality.
Suppose that the murdered and the murderer be two brothers, or they have some background of friendship or social connections. In this case, bonding to retaliation, may produce a new additional grievance for the family of the murdered, especially when the concerning people are full of human love and affection, then, forcing them to execute the act of retaliation, itself, can be considered another grief and torture upon them. On the other hand, limiting the law to pardon and compensation alone, also makes the corruptive people bolder.
This is why Islam has decreed the law of retaliation as the main ordinance and, to moderate it, has added the ordinance of pardon beside it and along with it.
In other words, the heirs of the murdered are rightful to choose one of the following varieties:
1- The execution of retaliation
2- To pardon without taking any blood-wit.
3- To pardon with taking the blood-wit. (In this case, of course, the consent of the murderer is also necessarily considered.)
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