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How Are Supplications Answered?
Before that we expect our supplications be answered, we must practise purifying our heart and soul, repent from our sins, and follow the way of the divine leaders' career.
1- Imam Sadiq (a.s.) is narrated who has said: " Be aware, any one of you, not to ask his Lord any thing of the necessities for this world and the coming one unless the one initiates with praising Allah and paying tribute to Him, and with benediction upon the Prophet and his progeny (p.b.u.th.). Thereafter, he ought to confess his sins (before Him) and then asks his want." (3)
2- A person should strive to sanctify his life from properties that he has obtained by usurpation, oppression and cruelty so that his food-stuff would not be from any unlawful origin. There is a tradition from the holy Prophet (p.b.u.h.) who has said: "He who wishes that his supplications be answered must surely purify his food and his earnings (to be lawful)." (4)
3- A person should not restrain from struggling against corruption and inviting others unto right and truth, since those who abandon the act of enjoining right and forbidding wrong, their supplications are scarcely ever answered. It is narrated from the Prophet (p.b.u.h.) who said: " You should enjoin right and forbid wrong, or Allah may set up your wicked ones as absolute masters over your good ones. Then, whatsoever the good pray it will not be answered." (5)
The abandonment of this great duty, in fact, creates some disorders in the society, the result of which is boldness of the vicious of the society with no defence therein. In this case, supplication for the removal of its fruits is useless, because those evil effects are the direct consequence of the behaviour of those people themselves.
4- True faith, righteous deed, faithfulness and uprightness are some other conditions of the fulfilment of supplications. Hence, the person who does not keep his promise before Allah should not expect to be involved among those whom Allah has promised to answer.
Once, someone went to Imam Amir-ul-mu'mineen Ali (a.s.) and complained about why his supplications were not answered though Allah had said: "...call upon Me, I will answer you,..." (Sura Al-Mu'min, No. 40, verse 60).
In answer to that question, the holy Imam said: " Your hearts (minds) have acted treacherously toward eight characteristics, (so, your supplications are not answered):
1- You have known Allah but you have not paid His right such that has been enjoined upon you. Therefore, your cognition does not benefit you anything.
2- You have believed in His Messenger while thereafter, you have opposed his Sunnah. You are in his religion, then, where is the fruit of your Faith?
3- Surely you have recited his revealed book but you do not act accordingly. And, you said: " We have heard and we obey " (6), whereas you opposed it then.
4- You say you fear the Fire (of Hell), While you always commit your own sins, and you approach it thereby; then, where is your fear?
5- You say you are eager and interested in Heaven (the Divine reward) but you always do some things which send you away from it; so, where is that inclination that you have to it ?
6- Verily, you eat the blessing of Allah but you do not show gratitude about it.
7- Certainly Allah has ordered you to be the enemy of Satan, and He has said: " Surely the Satan is your enemy, so take him for an enemy;...". (Sura Fatir, No. 35, verse 6). Verbally you claim that you are his enemy but actually you make friends with Satan without opposing him.
8- You have put the faults of people before your eyes and your own ones at your backs. Then, what supplication of yours can be answered for you with this case that you yourselves have closed its doors? So, fear Allah and improve your deeds, purify your intentions, and enjoin right and forbid wrong. It is in this case that Allah answers you your supplications." (7)
This expressive tradition clearly says: the promise of Allah to answer supplications is a conditioned promise, not an absolute one. It is conditioned that you fulfil your promises and covenants, too; whereas you have broken promises in eight ways. So, if you put an end to this breach of promise, your call will be answered.
practising upon the foregoing eight instructions which are, in fact, the conditions of supplications to be answered, is enough for training Man and employing his faculties alongside a productive and fruitful path.
5). Another condition of the answering of supplication is that it should be accompanied by struggle, effort and studious action. Imam Amir-ul-Mu'mineen Ali (a.s.) says: " He who prays but does not exert effort is like the one who shoots without a bow-string."(8)
Regarding to the fact that a bow-string is the means of sending an arrow towards the target, the function of effort and action in the efficacy of prayer is made manifest.
All the aforementioned five conditions illustrate this reality that not only supplication should not substitute the natural phenomena and ordinary means of obtaining the goal, but for its being answered, a general change is also necessary to occur in the career of the supplicant. His spirit should be renewed, and his former deeds must be reviewed so that the demanded results come into existence for the supplicant.
Thus, reverting to supplication or the efficacy of prayer does not at all exclude the necessity on the part of the supplicant of the use of the necessary external means of achieving the desired object. The connection between the practical means and prayer is indissoluble. Any sincere seeker of an object will naturally look for the practical means to achieve it. In the search for the means one must endeavour as best as possible for him, employing all his native faculties, devoting the necessary time and attention to achieve the desired object. When one is in his search for the means, open and hidden, he naturally desires guidance from the Higher Power from which nothing is hidden and for which nothing is impossible or difficult. Prayer blesses the supplicant by granting him the guidance necessary for the realization of the desire.
A Few Narrations Upon Supplication
1- It is narrated from Imam Sadiq (a.s.) who said Imam Amir-ul-Mu'mineen Ali (a.s.) said: " The most beloved deeds on the earth with Allah, Mighty and Glorious, is prayer; and the best worship is piety ". Imam Sadiq (a.s.) added that Amir-ul-Mu'mineen Ali (a.s.) was a man who used to pray very much. (9)
2- Imam Sadiq (a.s.) narrated from the Prophet (p.b.u.h.) who said: " Prayer is the believer's armour, the pillar of religion, and the (spiritual) light of the heavens and the earth." (10)
3- Amir-ul-Mu'mineen Ali-ibn-Abitalib (a.s.) said: " Prayer is the keys of (safety and) success and the keys to (the doors of) prosperity. The best supplication is that which arises from a pure chest and a pious heart. ..." (11)
4- The holy Prophet (p.b.u.h.) said: " Shall I not lead you to a weapon which saves you from your enemies, and increases your sustenance (abundantly)? " They answered him positively. Then he said: " Call your Lord both in night and day, because supplication is the armour of a believer." (12)
5- Imam Sadiq (a.s.) has narrated from Amir-ul-Mu'mineen Ali (a.s.) who said: " Supplication is the shield of a believer; whenever you knock on a door very much, it will be opened for you." (13)
(1) Majma'-ul-Bayan, vol. 2, p. 278
(2) Al-'Usul-men-al-Kafi, vol. 2, p. 468
(3) Bihar-ul-Anwar, vol. 93, p. 312
(4) Ibid, p. 372
(5) Ibid
(6) Sura An-Nisa', No. 4, verse 46
(7) Bihar-ul-Anwar, vol. 93, p. 276
(8) Nahaj-ul-Balaqah, Saying No. 337
(9) Al-'Usul-min-al-Kafi, vol. 2, p. 467 (Arabic Origin)
(10) Al-'Usul-min-al-Kafi, vol. 2, p. 468
(11) Ibid
(12) Ibid
(13) Ibid
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187. " It is made lawful for you to go in unto your wives on the night of the fasts; they are a garment for you and you are a garment for them. Allah knew that you used to act unfaithfully among yourselves, so He has turned to you (mercifully) and pardoned you. So now you may associate with them and seek what Allah prescribed for you. Eat and drink until the white thread (of dawn) becomes manifest unto you from the black thread (of night) at the dawn-break, then complete the fast till nightfall and do not approach them (your wives) while you are at your devotion in the mosques. These are limits (set by) Allah, therefore do not approach (violate) them. Thus Allah makes clear His Signs for mankind, so that they may guard themselves (against evil)."
Occasion of Revelation:
It is so understood from the Islamic literature that at the advent of the revelation of the command of fasting, Muslims were allowed to eat a meal before sleeping at night. So, if anyone occasionally fell asleep at night and then awoke, eating and drinking was unlawful (haram) for the one.
Once, one of the companions of the Prophet (p.b.u.h.) by the name of Mat'am-ibn Jubayr, who was a weak man, fasted in that situation. In the evening, he entered home for breaking the fast. When his wife went to prepare food for him, he fell asleep because of fatigue and weariness. After some while he woke up and, then, he said he was not allowed to eat and he could not break the fast, and, therefore, with the same state of hunger, he slept. Next morning, in the state of fasting, he attended a place around Medina to dig ditches in order to prepare themselves for the battle of ahzab. While he was in the effort and struggle of digging, he fainted as a result of hunger and weakness. Then, when the Prophet (p.b.u.h.) came to him he was touched upon seeing his situation.
Also, a group of young Muslims, who could not control themselves, associated with their wives during the nights of Ramadan.
It was in that circumstance that the revelation was sent down and let Muslims eat and drink during the length of night and associate (sexual intercourse) with their own wives as well.
Commentary:
As it was mentioned in the occasion of revelation, at the advent of Islam, association with wives was forbidden during night and day in Ramadan. Eating and drinking after sleeping was also not permissible. That was, perhaps, a trial as well as a preparation for Muslims so that they would accept the ordinances of fasting.
The verse under discussion, which consists of four Islamic ordinances about fasting and the act of devotion in the mosques, initiates the matter thus:
" It is made lawful for you to go in unto your wives on the night of the fast;..."
Then, it pays to the philosophy of this subject and says:
"...they are a garment for you and you are a garment for them. ..."
The primary thought or the meaning accommodated in the description of clothing used here relating to the mutual relation of husband and wife and the mutual comfort and protection they afford to each other, is superb and unique in its expression. There cannot be a better description of the position of a man and wife and their relation to each other, which is unsurpassed in beauty.
Clothing, on one hand, protects man against heat and cold, and also against the danger of foreign bodies scraping or penetrating the skin. On the other hand, clothing not only covers the disgraces of the body, but also is an ornament for a person. The metaphor mentioned in this verse is a hint to all of these meanings.
Two spouses protect each other from deviations. They hide the faults and blemishes of each other. They provide the means of rest and tranquillity for each other. Each of them is counted as the ornament of the other.
This meaning makes the utmost spiritual connection and coherence of man and woman clear as well as their nearness to each other. It also points to the equality of man and woman in this respect, since whatever thing is said about men equally, and with no change, is mentioned about women.
Then, the Qur'an refers to the reason of the change of this divine law and says:
"Allah knew that you used to act unfaithfully among yourselves, so He has turned to you (mercifully) and pardoned you. ..."
Yes, in order that you commit no more sin, Allah mercifully made that duty easy for you and decreased the length of its restriction.
"...So now you may associate with them and seek what Allah prescribed for you. ..."
This matter is certainly not in the sense of obligation but it is a permission after that state of prohibition. So, the idea can be taken as an evidence of permissibility.
The phrase: "...and seek what Allah prescribed for you ..." points to this fact that utilizing this permission and reduction, which is on the path of the laws of creation and preservation of the regularity of ' seed permanence ', is no problem at all.
Then, it refers to the second ordinance and says:
"...Eat and drink until the white thread (of dawn) becomes manifest unto you from the black thread (of night) at the dawn-break, ..."
Therefore, Muslims could eat and drink all the night long until the dawn when they would stop. Then the statement is upon the third ordinance, thus:
"...then complete the fast till nightfall..."
This statement is another emphasis on the prohibition of eating and drinking and sexual intercourse during the day time for those who observe the fast. It is an indicative point to the beginning and the end of a fast which begins from the dawn and ends at night.
Finally, it points to the fourth ordinance when it says:
"...and do not approach them (your wives) while you are at your devotion in the mosques. ..."
The statement of this ordinance is like an exception for the former ordinance, because in this situation, the length of which is at least three days, they fast but during this limited time they can have sexual intercourse neither in days nor at nights.
At the end of the verse, alluding to all the foregoing ordinances, it says:
"These are limits (set by) Allah, therefore do not approach (violate) them. ..."
Approaching the bounds is sometimes tempting and causes that man violates them and commits sins. Yes,
"...Thus Allah makes clear His Signs for mankind, so that they may guard themselves (against evil)."
Explanation:
Allah's Limits
As is was mentioned in the commentary of the above verses, the Holy Qur'an, after stating some ordinances about fasting and being at devotion, renders these ordinances, as the 'limits set by Allah': the bounds between lawful (halal) and unlawful (haram) matters, and the limits between prohibited and permissible things. It is noteworthy that the Qur'an does not say 'do not pass the limits', but it says: " do not approach them", because approaching the limits is tempting and sometimes, under the influence of lusts or because of being involved in mistakes, a person may violate them.
It is for this very reason that some Islamic laws forbid man from stepping into the situations that may cause him to slip and commit sins, such as taking part in a society of sinners, even though he himself does not share in it; or being with a non-relative, of the opposite sex in a lonely private place wherein no one can enter.
The term originally means ' to seclude oneself in a place, or to remain a long time beside something'. In religion it means keeping to the mosques for the purpose of worship. The duration of this retreat is three days during which the person fasts and abandons some pleasures. This worship has a profound effect in purification of the soul and attending to the Providence. The manner and conditions of this worship are mentioned in the books of Islamic jurisprudence. This worship, of course, is essentially counted among the recommended deeds, but in some particular circumstances, exceptionally, it becomes obligatory. At any rate, the verse under discussion refers to only one of its conditions because of its connection to the proposition of fasting, i.e. the lack of association with wives whether at night or in the daytime.
The Dawn
The term /fajr/ basically means 'break open', hence the light of the dawn, which breaks the gloom of night with its bright advent, in the Qur'anic term is called /fajr/.
In the verse under discussion, in addition to the above term, the dawn has been rendered thus:
"...until the white thread (of dawn) becomes manifest unto you from the black thread (of night)..."
It is interesting that a tradition says that 'Udayy-ibn-Hatam, one of the believers, once came to the Prophet (p.b.u.h.) and said that he had put two white and black threads in front of him watching them, but it (the dawn) did not become manifest for him. Then, the Prophet (p.b.u.h.) laughed so that his holy teeth appeared. Then, he (p.b.u.h.) said: " O' son of Hatam! verily, it is the whiteness of day (dawn) and the darkness of night. Then, begin from this time." (1)
At the end of the night, at first a very weak white colour rises in the sky without extending laterally and appears to be black, presenting itself like an obstacle on the horizon, and is compared to the tail of a fox whose narrow end is onto the horizon and its conical shaped end is in the mid-sky. This is the 'False Dawn'. But after a while a clear white light appears, rising, filling the horizon with its whiteness, like a white thread stretched beside a black thread, and, thereafter, spreads throughout the sky with a special brightness by which the night ends and the day begins. This is the ' True Dawn ' when the morning prayer can, then, be performed.
Piety, the Beginning and the End
It is interesting that in the first verse concerning the ordinance of fasting it was stated that the ultimate aim of it is piety. This very meaning is also exactly repeated at the end of the last verse of this group of verses saying: " So that they may guard themselves (against evil)." This shows that all of these rites are a means of training the spirit of piety and self-restraint in man in order to produce a faculty of guarding against evil and to feel responsibility before the duties of mankind.
(1) Majma'-ul-Bayan, vol. 2, p. 281
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188. " And do not devour your property among yourselves by wrongful means, nor offer it as a bribe to judges, with intent that you may unlawfully swallow up a portion of other people's property, while you know."
Commentary:
This verse prohibits Muslims from committing a very indecent action. It tells them not to swallow up the property of other people unrightfully, and not to earn wealth through a wrong way. They should be aware not to occupy the belongings of others forcefully and unjustly and then the oppressors refer to the judges so that haply they might give them something as a present or bribe in order to appropriate people's properties oppressively. If so, they have done two great wrongs: devouring others' rights, and bribery.
" And do not devour your property among yourselves by wrongful means, nor offer it as a bribe to judges, that you may unlawfully swallow up a portion of other people's property, while you know."
The subject of bribery is so important in Islam that Imam Sadiq (a.s.) says about it:
"...and bribery in judgement is the same as disbelief in Allah, the Exalted." (1)
The holy Prophet (p.b.u.h.) is narrated to have said in a famous tradition:
" Curse of Allah be upon the bribee, the briber and the one who makes every effort between them." (2)
Something similar to this meaning is expressed in Sura An-Nisa'. No. 4, verse 29 where it says: " ... do not devour your property among yourselves falsely, except that it be trading by your mutual consent, ..."
The verse under discussion clearly says that if some ones gain a case by giving bribes, the wealth under the suit which they win will be unlawful for them. Thus, the mere apparent winning in the court does not make the properties lawful. This very fact is clearly referred to in a tradition from the holy Prophet (p.b.u.h.) where it says: " Verily, I am a human being (who is commissioned to judge between you through apparent means). If a conflict comes forth to me in which some of you may have stronger evidence than that of the other party, then I will judge in favour of him according to it. So, if I thereby judge for him upon the right of a Muslim, it is a piece of fire. He can take it or leave it off." (3)
Bribery, a Calamity
One of the calamities that humankind had been entangled with from the earliest times, and which is running with a more intense speed today, is bribery. It has been one of the greatest barriers of the execution of social justice. It causes that the regulations and laws, which must basically preserve the rights of the oppressed groups, to be employed, in most societies, to support the interests of the authoritative groups.
It is the rights of the weak, in fact, that law must support, for the rich and powerful people, with the possibilities they have, are always capable to defend their benefits. Evidently, if the path of bribery be opened, laws and judges may produce just a contrary result, because it is usually the powerful ones who are able to spend in bribery. Therefore, as a consequence, laws can be a new toy for them to continue their Satanic game of transgression and cruelty against the rights of the oppressed.
For this reason, when bribery influences in a society, it destroys the foundation of the social life of those people. In this situation, transgression, inequity, injustice and undue distinction penetrate in all organs and, as a result, there remains but a bare name of laws and justice.
That is why Islam, showing the foulness of bribery, has condemned it intensely so that it has been counted a great sin in the view of the religion.
It is worthy noting that the ugliness of this indecent action is often covered in some other fallacious arguments and charming terms. This status causes that bribers and bribees usually make use of words such as: present, offering, dedication, tip, reward, recompense, and so on, for the bribe. But it is clear that these variations of names do not change the nature of bribery at all, and, however the money paid or taken thereby is certainly unlawful (haram).
It is cited in Nahjul-Balaqah that Ash'ath-ibn-Qays went to Ali-ibn-Ali-Talib (a.s.) in a night with a closed flask full of honey paste to give it to him (a.s) as a present hoping that he would win the case in the court of Hadrat Ali (a.s.). But Ali (a.s.) surprised and violately said:
" Childless women may weep over you. Have you come to deviate me from the religion of Allah, ...? "
" By Allah, even if I am given all the domains of the seven (stars) with all that exits under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant, I would not do it. For me, your world is lighter than the leaf in the mouth of a locust that is chewing it. What has 'Ali to do with bounties that will pass away and pleasures that will not last? ..." (4)
Islam has condemned bribery in any form and by any name. It is narrated in the history of the life of the Prophet of Islam (p.b.u.h.) that once he was informed that one of his governor-generals had received a bribe in the form of a present. Then the Prophet (p.b.u.h.) harshly told him:
" Why do you take the thing which is not your right? "
Then the man, apologizing to him (p.b.u.h.), said that it was a present. Again, the Prophet (p.b.u.h.) expressed:
" If you were to remain at home while you were not a governor from my side, would people present you with anything? " (5)
Then, the Prophet (p.b.u.h.) ordered the present to be taken and be sent inside the Muslim public treasury, when he dismissed him from his rank.
Even, in order that a judge would not confront with bribery in its hidden shapes, Islam advises that judges would not go shopping in the market themselves, lest discounts unconsciously affect on them and, when judging the suit, they eventually take the side of the giver of the reduction.
How good it is that Muslims, inspired by their heavenly Book, do not sacrifice all their holy things at the foot of bribery!
It is also said that the purpose of the verse is that they do not spend the wealth and properties of each other by means of vain pleasures like gambling or other games.
It is narrated from Imam Sadiq (a.s.) who said: " The Quraish used to play games upon their wives, children, and personal wealth, losing them. Allah prohibited them of doing that." (6)
It is better to consider all of these commentaries for the verse, because it can bear the meanings of them all totally.
(1) Wasa'il-ush-Shi'ah, vol. 12, chapter 5
(2) Bihar-ul-Anwar, vol. 104, p. 274
(3) Fi-Zilal-il-Qur'an, vol. 1, p. 252
(4) Nahjul-Balaqah, Sermon, No. 224
(5) Al-Imam Ali (a.s.), vol. 1, pp. 155,156
(6) Majma'-ul-Bayan, vol. 2, p. 282
Section 24,
Fighting in Self-defence, Pilgrimage under Restrictions
Reigious Calendar to be according to the Lunar Year - Regard for the sanctity of the Sacred Month - Fighting in self-defence - Regard for the sanctity of the holy city - Self-defence during the sacred month - Pilgrimage under restrictions - combining 'Umrah' with 'Haj'
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189. " They ask you concerning the new moons; say: ' They are times appointed for mankind and (for) the Hajj'. It is not righteousness that you should enter dwellings from their backs but righteousness is this that one should guard himself (against evil); and enter the dwellings by their (proper) doors, and fear Allah: that you may be prosperous."
Occasion of Revelation:
It has been said that Ma'az-ibn-Jabal came to the Prophet (p.b.u.h.) and said that he was frequently asked about the crescent of the moon and that why it gradually changes to a full shape and then alters to its first status.
Also, it is narrated that the Jews asked the Messenger of Allah (p.b.u.h.) what the crescent of the moon was for and what the use of it was. At that time the above verse was sent down and announced that the different states of the moon have different material and spiritual advantages in the system of the human beings' lives.
Commentary:
As mentioned in the occasion of revelation of the verse, some people asked the Prophet of Islam (p.b.u.h.) a few questions about the reason of the different peculiar shapes that the Moon seemed to have and the concerning use of them.
In answer to these questions, Allah ordered the Prophet (p.b.u.h.) to tell them the effects and the different usages of the crescent for all people.
They ask you concerning the new moons; say: ' They are times appointed for mankind and (for) the Hajj'. It is not righteousness that you should enter dwellings from their backs but righteousness is this that one should guard himself (against evil); and enter the dwellings by their (proper) doors, and fear Allah: that you may be prosperous."
The rising of the Moon at the beginning of each lunar month in the form of crescent, and then its gradual change, can be the source of many uses in the act of practising worship and the accomplishment of religious duties by people, and in their material career as well. Every body can easily count days of the month and enumerate the month of the year by the help of the varying shapes or forms of the Moon when dealing with trading and writing agreements due to appointing the times of promises and contracts. Besides that, fasting , the performance of the great worship of Pilgrimage and festivals, etc., prescribed by Islam, are timed according to the lunar months. The best way for people to recognize them and decide to arrange the affairs is this very form of the crescent in various shapes when they see them differently at the beginning, in the middle, and at the end of the months.
It is obvious that the regularity of the social life of man without a common and precise means of dating is impossible. So, the Moon, indeed, is a natural calendar for all human beings. It is a natural phenomenom that the entire people, whether literate or illiterate, wherever in the world they are, can make use of it.
For this reason, the Creator, the Great, has made this worldly calendar available for the use of the human race in their life system.
Natural Measures
One of the advantages of Islamic laws is that their orders have usually been arranged corresponding with the natural measures, for these measures are some means that are available to all people and, besides that, the passing of time does not affect them.
But, on the contrary, unnatural scales are not within reach to all human beings for every thing. For example, the population of the world have not been able to use of some international measures for timing the evening yet.
Therefore, we see that Islam has sometimes assigned the measure of a span, or a man's height and the like of it. And, for appointing a time, phenomena such as sunset, break of dawn, decline of sun from the meridian and the vision of the Moon are usually pointed out.
" It is not righteousness that you should enter dwellings from their backs..."
In this verse the statement is partly about the Hajj Pilgrimage which can be performed at its proper time by visual noting the crescent of the Moon. It has also pointed to one of the superstitious customs of the Age of Ignorance accomplished in the rites of pilgrimage which Allah prohibited them from.
It was the practice among Arabs that after getting into the pilgrim garment ('Ihram) they considered it unlawful to enter their house through the usual doors. Hence they cut a new entrance under the ground from behind their premises. They did so because they thought it was a good action since it was a desuetude of habit and, therefore, they would complete the act of the pilgrim garment which was a desuetude of habits. (1)
But the Qur'an explicitly says that righteousness lies in piety, not in the superstitious customs. So, it immediately tells them seriously to enter their houses from the very ordinary doors.
But the object and the significance of the revelation of this verse is reasonably wider, greater, and more common. For the fulfilment of any action, whether it is a ritual action or a non-religious one, we should enter it through its proper way, not from a deviated path. Here, entering from behind is a figurative expression for turning aside from the right course, and entering by the door means sticking to the right path. This meaning is narrated from Imam Baqir (a.s.) by Jabir, one of his companions. (2)
In the commentaries from Ahlul-Bayt (a.s.) it is narrated about this verse that they have said:
" We are the doors and the ways of Allah that invite unto (His) Heaven...". (3)
his tradition means that in your total religious affairs you should arrive by the main door and take your agenda from them (a.s.) whom are trained in the school of revelation and the Divine Messages were revealed in their house, (Ahlul-Bayt).
The phrase: " It is not righteousness..." may point to another narrow meaning saying that your question about the crescent, instead of inquiring about theology, is like the manner of the one who has put the main and right path of the house aside and enters it through a burrow from behind the premise. What a disgraceful manner!
(1) Tafsir-Baydawi, vol. 1, p. 40
(2) Majma'-ul-Bayan, vol. 2, p. 282
(3) Ibid
(190) æóÞóÇÊöáõæÇú Ýöí ÓóÈöíáö Çááøåö ÇáøóÐöíäó íõÞóÇÊöáõæäóßõãú æóáÇó ÊóÚúÊóÏõæÇú Åöäøó Çááøåó áÇó íõÍöÈøö ÇáúãõÚúÊóÏöíäó
190. " And fight in the cause of Allah (against) those who fight you, but be not aggressive, for surely Allah loves not the aggressors."
Occasion of Revelation:
It is narrated by Ibn-'Abbas that this verse was revealed about the ' Peace of Hudaibiyah '. The incident was in this manner that the holy Prophet (p.b.u.h.) started on a journey to go to Mecca for 'Umrah accompanied by 1400 people out of his companions. When they arrived Hudaibiyah, (a land near Mecca), pagans hindered them from entering into Mecca and doing the sacred rites of the 'Umrah. After a lot of debates and discussions, they agreed with the Prophet (p.b.u.h.) that Muslims would go to Mecca the following year when the pagans would empty the City for them to circumambulate the Sacred House for three days.
The next year, when they set out towards Mecca, they were scared that the pagans might not be loyal to their promise and prohibit them, hence, consequently, a battle could come forth and the Prophet (p.b.u.h.) was not willing to fight in the forbidden month. So, this verse was sent down and permitted them to defend and fight against the enemies if they initiated fighting.
Commentary:
In this verse, the Qur'an has issued the command of fighting upon those who initiate war against Muslims. It lets Muslims use swords or any weapons and defensive means in order to stop the enemies. This condition, in fact, is for the time when the circumstances require and the course of patience in Muslims has ended, so they can openly and courageously defend their rights.
Fight: Why & Against Whom ?
There are three subjects pointed out in this verse. They make manifest the logic of Islam about war.
1- The first phrase of the verse points to the ideal of the wars in Islam. It says: " And fight in the cause of Allah..."
Then, the main goal in Islamic fights (jihad) is the cause of Allah and the stretch of the Divine laws including: truth, justice, monotheism, and eradication of transgression, degeneration and deviation.
Thus, Islam condemns the wars aiming for: vengeance, ambition, conquering other countries, taking lands of others, and obtaining spoils of war. So, taking weapon and setting to war is right only when it is done in the path of Allah.
2- Now, the question is that against whom the holy struggle is right. The second phrase of the verse answers:
"...(against) those who fight you, ..."
It clearly says that Muslims should not begin war unless the opponents initiate fighting by using weapons, except for some peculiar cases which will be pointed out when discussing the verses about Holy War.
By the way, it is understood from this verse that civil people (women and children in particular), who have not risen for fighting, must not be invaded and they are, therefore, privileged from invasion.
Basing on this principle, the great leader of Islam, Ali-ibn-Abitalib (a.s) orders his soldiers thus:
" Do not fight them unless they initiate the fighting, because, by the grace of Allah, you are in the right and to leave them till they begin fighting will be another point (of right) from your side against them. ..." (1)
3- The limit of war is defined by the next clause, saying:
"...but not aggressive, ..."
The basis of this meaning is that fighting in Islam is for the sake of Allah and in the path of Allah, where there should not be any transgression and aggression.
"...for surely Allah loves not the aggressors."
That is why Islam, in spite of the wars of our Age, advises Muslims to observe many ethical principles in war. For example, it tells them not to kill in fight those who put down their weapons and surrender, those who have lost their ability of fighting or, basically, are not able to fight, like old men and women and children. Such people should not be invaded. Gardens and trees should not be destroyed. Muslims must not poison the water that their enemies use as their drinking water by poisonous ingredients (the chemical and microbial war).
Imam Amir-ul-Mu'mineen Ali (a.s.) says:
"...If, by the Will of Allah, the enemy is defeated, then do not kill the runner away. Do not strike a helpless person. Do not finish a wounded. And, do not inflict on women even though they may attack your honour with filthy words and abuse your officers, ..." (2)
The above mentioned explanations prove the invalidity of the numerous accusations of the enemies of Islam against Islam about the Islamic Holy wars. With these clear statements of the Qur'an, upon the aims of fighting in Islam and the different dimensions that the Holy War has, the answer to the objections of the enemies is made manifest.
There will come forth some more explanations, of course, when commenting other verses of Jihad. Allah willing.
(1) Nahjul-Balaqah, Letter No. 14
(2) Nahjul-Balaqah,Letter No. 14
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(192)
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191. " And slay them wherever you find them, and drive them away from where they drove you away. And persecution is more grievous than slaughter. And fight not with them at the Sacred Mosque unless they fight with you therein; then, if they fight with you, slay them; such is the retribution of the infidels."
192. " But if they desist, then surely Allah is Forgiving, Merciful."
Commentary:
This verse tells Muslims to fight against the idol worshippers of Mecca, who had expelled them (Muslims) from their own home and city, and to drive them (the idol worshippers) out from that city, since they had persecuted the Muslims for years. That treatment was more grievous than slaughter, because slaughter is taking the worldly life of a person instead of which the one reaches the prosperity of the next world, while in torture the one has neither the comfort of the present world nor the pleasure and ease of the coming world.
Yet, it enjoins Muslims not to fight at the Sacred Mosque in order to preserve the security and sanctity of it. But, if pagans did not observe the respect of the Mosque and fought against Muslims, they would do the same amd punish them.
Explanations:
1- Reciprocation and conclusiveness with harshness is certain in some respects.
2- Sacred premises of Mecca and the Sacred Mosque are holy but the esteem of the blood of Muslims is more sacred. So, here, the comparison of the state of important and more important is considered.
3- Since Muslims should not initiate in fighting, they must not initiate destroying the sacred things, either.
4- Knowing the reason of a commandment is the secret of mirth and obedience. The Qur'an expresses the reason for the command of fighting. It says that they persecuted you for years, and that torture is more grievous and dangerous than slaughter. If the Qur'an issues the command of expulsion, it is for the reason that they had expelled the Muslims from their houses for years.
" And slay them wherever you find them, and drive them away from where they drove you away. And persecution is more grievous than slaughter. And fight not with them at the Sacred Mosque unless they fight with you therein; then, if they fight with you, slay them; such is the retribution of the infidels."
In the next verse it says that Allah accepts their repentance if they put aside the custom of infidelity and idolatry and, consequently, they will be brethren of Muslims. They will be even exempted from the taxes and from the punishments that offenders must tolerate.
" But if they desist, then surely Allah is Forgiving, Merciful."
The clemency enjoined by Islam upon its adherents even against their blood thirsty enemies in the battle-field, has no match in any religion. The Muslims have been definitely commanded to sheathe their swords if the enemy desists from fighting. The fight allowed by Islam has to be only against the wrong done, and there should be no rancour against the enemy when they correct themselves or even when they end the hostility.
(193) æóÞóÇÊöáõæåõãú ÍóÊøóì áÇó Êóßõæäó ÝöÊúäóÉñ æóíóßõæäó ÇáÏøöíäõ áöáøåö ÝóÅöäö ÇäÊóåóæÇú ÝóáÇó ÚõÏúæóÇäó ÅöáÇøó Úóáóì ÇáÙøóÇáöãöíäó
193. " And fight with them until there is no (more) persecution, and the religion is only for Allah. But when they desist, there should be no hostility save against the (willful) aggressors."
Commentary:
In this verse, the purpose of the Holy War in Islam (Jihad) is stated. It says that fighting is not for the sake of ordinary aims that humankind usually follow in their battles, nor for the sovereignty over the earth and conquest, nor for earning so much spoils, nor for preparing some selling markets and obtaining sufficient food stuff, nor for giving superiority to a group or a race over another group or race.
The aim of Holy Struggle is one and only one thing, and that is the attraction of Allah's pleasure which lies in the settlement of social justice, supporting the persons who have encountered with deceit and aberration, wiping out the environment of human societies from infidelity and idolatry, and, finally and particularly, setting the instructions of Allah up in action.
Therefore, as it is realized, fighting is for eradication of persecution among humankind and settling the creed of monotheism in them throughout the world.
" And fight with them until there is no (more) persecution, and the religion is only for Allah. ..."
And, at the end of the verse, it adds that if they return and leave out infidelity, corruption and idolatry, Muslims should not bother them to revenge the past. They must ignore the past because opposition and reciprocal fighting is used only against oppressors when the circumstances require.
Islamic Holy War (Jihad), in fact, can be divided into three categories:
1- The Preliminary Holy Wars for Freedom
Allah has designed some commands and programs for the sake of happiness, freedom, development, prosperity, and tranquility of Man. He has commissioned His prophets (a.s.) to communicate these commands to people. Now, if a person or a group of people imagine that this communication is against their personal mean benefits so that they produce some barriers on the way of Prophets' invitation, the prophets are rightful to remove those barriers from their way and acquire the freedom of delivering propagation, at first, through a peaceful way and, if it is not possible, then with the use of violence.
In other words, people of all societies have the right to hearken to the heralds of truth and be free to accept their invitations. Now, if some persons decide to deprive them of their lawful right and do not let the call of the heralds of truth reach the ears of their spirits and, as a result, become free from the bounds of mental and social slavery, the adherents of these agenda are rightful to employ any means in order to obtain that freedom. Hence, the necessity of preliminary Holy Wars (Jihad) in Islam, as well as other heavenly religions, is made manifest.
Also, if some persons bear pressure upon some Muslim believers to invert them to their previous religion, they can apply any means to remove that pressure.
2- A Defensive Holy War
It sometimes happens that war is posed to a person or a group of people, viz, they are unexpectedly invaded or unawarely transgressed by an enemy. Here, all the heavenly laws and human rules consider the attacked person or group of persons rightful to rise and defend themselves. Alongside this defense, they can use all their potentialities powerfully and do their best to protect their entity. This kind of struggle is called defensive Holy War. Wars such as the Battles of Ahzab, 'Uhud, Mutah, Tabuk, Hunain and some other battles at the advent of Islam are counted among this kind of Holy War, which have had defensive forms.
3- Holy War Against Infidelity & Idolatry
At the same time that Islam invites the people of the world unto its call, which is the last and highest godly creed, it respects ' freedom of belief '. For this reason, it gives the nations who have the heavenly Book an enough respite to study and contemplate over Islam and willingly accept it. If they do not accept it, they will be treated as ' a confederate minority ', in a peaceful life under some particular conditions, of course, which are neither complicated nor difficult.
But infidelity and idolatry is neither a religion nor a creed nor is counted respectful. It is but a kind of superstition, a deviation, and stupidity. In fact, it is a kind of mental and ethical disease which should be, with any possible means, rooted out.
The terms ' honour ' and ' respecting others' opinions ' are used in the cases that those opinions have a safe and sound foundation. But, sickness, deviation, superstition, and aberration are not some things that can be counted respectable. That is why Islam orders that idolatry be rooted out from the human societies, however much costly it may be, even at the cost of fighting. Idol-temples and the signs of idolatry, if not possible peacefully, should be destroyed by force.
Why Was Holy War Legislated in Medina ?
We know that Holy War was enjoined for Muslims in the second year A.H. while it was not compulsory before that.
The reason of this subject is clear because, on one hand, the number of Muslims in Mecca was so small that rising practically meant suicide.
On the other hand, the enemy was quite powerful in Mecca, and, indeed, Mecca was counted the main center of anti-Islamic powers. The opponents of Islam were so strong there that it was impossible to fight them inside Mecca.
But, when the Prophet (p.b.u.h.) entered Medina, a great deal of people believed him, so many that he was able to spread his invitation clearly inside and outside of Medina. He (p.b.u.h.) could form a simple government and prepare the necessary means for fighting with his enemies, and since Mecca was a rather far distance from Medina, he succeeded to do it with tranquility and peace of mind, and the revolutionary Muslim troops could prepare themselves for fight and defense against enemies.
(194) ÇáÔøóåúÑõ ÇáúÍóÑóÇãõ ÈöÇáÔøóåúÑö ÇáúÍóÑóÇãö æóÇáúÍõÑõãóÇÊõ ÞöÕóÇÕñ Ýóãóäö ÇÚúÊóÏóì Úóáóíúßõãú ÝóÇÚúÊóÏõæÇú Úóáóíúåö ÈöãöËúáö ãóÇ ÇÚúÊóÏóì Úóáóíúßõãú æóÇÊøóÞõæÇú Çááøåó æóÇÚúáóãõæÇú Ãóäøó Çááøåó ãóÚó ÇáúãõÊøóÞöíäó
194. " The sacred month for the sacred month; and all sacred things are (under the law of) retaliation. Whoever then commits aggression (by fighting) against you, attack him in like manner as he attacked you; and have awe for Allah, and know that Allah is with the pious ones."
Commentary:
According to the Islamic calendar, there are four lunar months in every year which are specifically respected, and fighting is unlawful and forbidden therein. One month of these four months, i.e., Rajab, is separate while the rest, i.e., Zilqa'dah, Zil-Hajjah, and Muharram, are consecutive. One of the reasons that the month Zil-Qa'dah is so called is that in this month it is necessary to have a halt of fighting.
This is the law of Islam that enjoins the adherents not to fight during four particular months of the year, but non-Muslim enemies always lie in ambush to misuse the opportunities. So, they may think that since Muslims are obliged to observe this law, they had better attack. This verse says that if your opponents rush upon you during these four months, you can stand against them, too, and fight in the same months. So, you may apply the sacred month for the sacred month, because the sanctity of the blood and protection of the system of Islam is much more than the sanctity of these months.
The sacred month for the sacred month, ..."
Then, whosoever did not regard with reverences should be treated under the law of retaliation.
"and all sacred things are (under the law of) retaliation."
Hence, as a general rule, it says:
Whoever then commits aggression (by fighting) against you, attack him in like manner as he attacked you;
Islam is not a religion of aggression and transgression, but it does not accept the aggression of others. Yet, the style of action should be in a manner that piety be always observed, and in retaliation, limits would not be violated when we do know and ought to be aware that Allah is with the pious ones.
"...and have awe for Allah, and know that Allah is with the pious ones."
Explanations:
1- No path is blind in Islam. The protection of the unity of Islam and the souls of Muslims are preferred to the sanctity of places and times.
2- We must be equitable even in contact with enemies.
" Whoever then commits aggression (by fighting) against you, attack him in like manner as he attacked you; ..."
3- The necessity of piety, even at the time of fighting, is another one of the Islamic training principles.
4- The order of legislation should not be in a manner that it becomes a means of despair for Muslims and boldness in disbelievers. The principle of similar reciprocation stands for this very sake.
5- At the time of fighting in similar reciprocation, if you do not violate the limits of justice and be of the pious ones, you will enjoy of the Divine help.
(195) æóÃóäÝöÞõæÇú Ýöí ÓóÈöíáö Çááøåö æóáÇó ÊõáúÞõæÇú ÈöÃóíúÏöíßõãú Åöáóì ÇáÊøóåúáõßóÉö æóÃóÍúÓöäõæóÇú Åöäøó Çááøåó íõÍöÈøõ ÇáúãõÍúÓöäöíäó
195. " And spend in the way of Allah; and cast not yourselves by your own hands into perdition: and do good (to others), for verily Allah loves the doers of good."
Commentary:
Holy War needs as much money and property as it needs the sincere, strong experienced battle men, because in Holy War, the existence of both the spiritual and physical preparation, and suitable weapons, artillery and other fighting equipments for troops are necessary. True it is that the most important effective factor of the fate of a war is the involving soldiers, but a soldier needs to be equipped. Hence, the verse emphasizes that the lack of spending wealth in this way is to bring themselves and other Muslims to destruction.
" And spend in the way of Allah; and cast not yourselves by your own hands into perdition:..."
At the time of revelation, in particular, a great deal of Muslims were full of ardor and emotions for Holy War, but they were so poor that they could not prepare the artillery. As the Qur'an states, they used to come to the Prophet (p.b.u.h.) and ask him to supply the necessary means in order to send them to the battle-field. But they usually came back with sorrow and grief while their eyes were shedding tears because the required means could not be supplied. The statement of the Qur'an in Sura At-Taubah, No. 9, verse 92 is thus; "...they went back while their eyes overflowed with tears on account of grief for not finding that which they should spend."
Spending, a Prevention of Destruction
A general fact and a social rite can be taken from this holy verse in account of disbursing, although the subject is mentioned next to the verses of Holy War. The idea is that spending, in general, causes the members of a society to be delivered from perdition. And, on the contrary, when the custom of donation be neglected and the properties be compiled in one pole of the society, there will come forth a majority of the poor and deprived. So, very soon, a great burst happens in the society in which the selves and wealth of capitalists will be burnt by the fire of that revolution. Here, thereby, the relation of 'donation' and 'prevention of destruction ' is made clear.
Therefore, disbursement is useful for capitalist, before it would be beneficial to the state of the deprived; that is, the justification of wealth is a protector of wealth. Imam Amir-ul-Mu'mineen Ali (a.s.) has pointed to this very fact where he says:
"...guard your properties by paying alms tax..." (1)
Next to the stage of Holy War and donation, it leads to benevolence and, at the end of the verse, it commands to doing good because the stage of doing good is the highest stage in the course of human development which Islam regards to fully. It says:
"...and do good (to others), for verily Allah loves the doers of good."
The occurrence of this phrase at the end of the verse on donation points to this meaning that the act of donation must be fulfilled with an absolute sincerity and affection: far from any term of reproach or what annoys or hurts the person whom the favour is done to.
(1) Nahjul-Balaqah, saying No. 146
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196. " And complete the Hajj (Pilgrimage) nad the 'Umrah for the sake of Allah; but if you are prevented (to complete it), then (send) whatever offering (sacrificial animal) as may be obtained with ease; and do not shave your heads till the offering reaches its place (of sacrifice); but whoever among you is sick, or has an ailment in his head, then he (should) make redemption by fasting, or alms-giving or sacrificing. And when you are secure, then whoever enjoys from the 'Umrah to the Hajj (he should offer) of whatever offering is easily available (for him). But whoever finds none (to give), should fast three days during the Hajj (Pilgrimage), and seven days when you have returned; these (make) ten (days)complete. That is for the one whose family members do not dwell near the sacred Mosque. Have awe of Allah, and know that verily Allah is severe in penalty."
The Rites of Pilgrimage
The visitors of the holy shrine of Mecca usualy perform the ceremonies of minor pilgrimage first. The rites are as follows:
They put on pilgrim's garb ('ihram) from some definite sites known as ' Trysting Place '. It means that they undertake to abandon doing a series of deeds which are unlawful for the person in a pilgrim state. They cover themselves with pilgrim's garb which consists of two pieces of unsewn cloth, and they continually say 'labbaika' while going towards Ka'bah. When they reach Mecca, at first, they circumambulate Ka'bah in seven rounds. Then, they keep up a two-rak'at-prayer in a place called Maqam-i-Ebrahim (Station of Abraham). After that, they ply to and fro between two mountains named Safa and Marwah for seven times. Finally, they, having cut a piece of a nail or some hair of theirs, take off the pilgrim's garb.
Then, again for the ceremonies of Pilgrimage, they put on pilgrim's garb and go unto 'Arafat, which is a land 24 kilometers far from original city of Mecca, in order to stay therein on the ninth of Zil-Hajjah, from noon until sunset, busy praying with invocation. After sunset, they move to Mash'ar-ul-Haram (Sacred Monument), which is located at a distance of 15 kilometers from Mecca, where they must remain until morning. When the sun rises, they move into Mina, a land nearby there, and, on the same day, which is known as Feast of Sacrifice, they throw seven pebbles at a special Pillar called: ' Jamarah 'uqba ', and then they sacrifice before shaving their heads (while women cut off a piece of hair from their heads). When they did their hair cut (Taqsir), they take off their pilgrim's garb at last.
They return to Mecca the same day or after that and perform the ritual circumambulation of the Ka'bah, circumambulation prayer, running between Safa and Marwah, Nisa' circumambulation and Nisa' circumambulation prayer. On the eleventh and twelfth of the month, they throw pebbles at three special pillars in Mina which are called 'Jamarat ', one after another seven times at each pillar each day while, during the nights before these days, they have to remain in Mina.
Thus, they accomplish the rites of the formal Pilgrimage (Hajj) each of which is the survival of one historical event and that they are some effective hints and implicit declarations to the matters of refinement of character and social philosophies. (The description of each philosophy will be delivered when commenting on the concerning verses).
Commentary:
Now it is necessary to notify that the verse indicates that all these actions should be fulfilled for the sake of Allah and according to His commandments, not for making display and pretence nor for the sake of idols.
Therefore, the first clause of the verse proclaims that in the deeds of Pilgrimage, both the formal Pilgrimage (Hajj) and the lesser formal one ('Umrah), no motive should interfere but seeking to be nearer to Allah.
" And complete the Hajj (Pilgrimage) and the 'Umrah for the sake of Allah; ..."
Then it adds that if something like sickness and fear of enemy happens that hinders you from performing the ritual rites of Hajj and 'Umrah after you are clothed in pilgrim's garb you must sacrifice an animal as it is possible for you.
"... but if you are prevented (to complete it), then (send) whatever offering (sacrificial animal) as may be obtained with ease; ..."
It should be noted, of curse, that if the prevetion is as a result of sickness and the like and the pilgrim's garb is done for the lesser formal Pilgrimage ('Umrah Mufradah), the sacrifice should be sent to Mecca, but if it has happened from the side of an enemy, the duty of sacrifice must be done at the same place where the prevention has occurred. The Prophet (p.b.u.h.) behaved in the same manner in Hudaybiyah, too. But, if the person is in the pilgrim's garb of Hajj and becomes sick, the one must send the sacrifice to Mina.
(13)
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