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Hunting itself brings forth no painful chastisement, but chastisement is for the breaking law. In the land where Abraham overlooked Ishmael, you would overlook the hunts either.
The verse says:
" O' you who have Faith! Allah will surely try you with something of the game which your hands and your spears can reach, so that Allah may ascertain who fears Him in secret. So whoever transgresses after that for him there is a painful punishment."
* * * *
(95) يا أَيُّهَا الَّذِينَ آمَنُوا لا تَقْتُلُوا الصَّيْدَ وَ أَنْتُمْ حُرُمٌ وَ مَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّداً فَجَزاءٌ مِثْلُ ما قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوا عَدْلٍ مِنْكُمْ هَدْياً بالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعامُ مَساكِينَ أَوْ عَدْلُ ذلِكَ صِياماً لِيَذُوقَ وَبالَ أَمْرِهِ عَفَا اللَّهُ عَمَّا سَلَفَ وَ مَنْ عادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ وَ اللَّهُ عَزِيزٌ ذُو انْتِقامٍ
95. " O' you who have Faith! kill no game while you are in pilgrim garb: and anyone of you who kills it intentionally, its atonement is the like in cattle of what he has killed, as (to this likeness) two just persons among you judge, (and the animal) will be an offering reached to the Ka`bah, or the atonement (of it)is feeding the poor, or the equivalent of that in fasting, that he may taste the effect of his action. Allah has pardoned whatever is a thing of the past; and whoever returns (to it), Allah will take vengeance on him, and Allah is Mighty, the Lord of Retribution."
Commentary :
In this verse, the command of the prohibition of hunting at the time of being in pilgrim garment, with a general condition, has been issued more clearly and precisely.
It says:
" O' you who have Faith! kill no game while you are in pilgrim garb; ..."
Then, it points to the atonement of hunting in the condition of being in pilgrim garb, and says:
"... and anyone of you who kills it intentionally, its atonement is the like in cattle of what he has killed, ..."
That is, such a person should sacrifice that animal and give its meat to some needy ones.
Here, the purpose of ` the like ' is the likeness of the size and the shape of the animal. It is in this sense that, for example, if a person hunts a wild big animal, such as the ostrich, he should choose an ostrich as an atonement; or if he hunts a deer, he should sacrifice a lamb with nearly the same size.
And, since some people may fall into suspicion upon the subject of likeness, in this regard, the Qur'an ordains that this matter should be fulfilled under the judgement of two just persons, possessed of some knowledge among you. It says:
"... as (to this likeness) two just persons among you judge, ..."
And, for the place where this animal should be sacrificed, the Qur'an commands that it must be killed as a sacrifice dedicated to the Ka`bah and in the land of Ka`bah. It says:
"... (and the animal) will be an offering reached to the ka`bah, ..."
Then, the Qur'an adds that it is not necessary that the atonement should certainly be in the form of sacrifice, but each of the two other things can substitute it. The first is that some money equivalent to it can be spent in the way of feeding the poor.
It says:
"... or the atonement (of it) is feeding the poor, ..."
And the second thing of substitution is as follows:
"... or the equivalent of that in fasting, ..."
These atonements are for that the person sees the retribution of his committing offence. It says:
"... that he may taste the effect of his action ..."
But, in view of the fact that usually no ordinance includes the past, the Qur'an stipulates that Allah has forgiven the offences that have been done in this field, saying thus:
"... Allah has pardoned whatever is a thing of the past; ..."
So, if a person does not pay attention to these frequent warnings and the ordinance of atonement and hunts at the time of being in the pilgrim garb, Allah will take vengeance of such a person and Allah is Mighty to take vengeance in the appropriate time. It says:
"... and whoever returns (to it), Allah will take vengeance on him, and Allah is Mighty, the Lord of Retribution."
* * * *
(96) أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَ طَعامُهُ مَتاعاً لَكُمْ وَ لِلسَّيَّارَةِ وَ حُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ ما دُمْتُمْ حُرُماً وَ اتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُون
96. " The game of the sea and its food is lawful for you, a provision for you and for the caravans, but the game of the land is forbidden to you so long as you are in pilgrim garb; and be in awe of Allah toward Whom you will be gathered."
Commentary :
The words in this holy verse are about the hunts of the sea. It says:
" The games of the sea and its food is lawful for you, ..."
The objective meaning of `food', mentioned in this verse, is the food which can be prepared from the hunted fish. The verse intends to make two things admissible. One of them is `hunting', and the other is `consuming the food made from the hunted things.'
Then, the Qur'an points to the philosophy of this ordinance, implying that this permission is for the sake that you and the travellers can enjoy it. It says:
"... a provision for you and for the caravans, ..."
In other words, the verse means : for the sake that you do not fall in trouble for nutrition when you are in pilgrim garb, and that you can be able to enjoy one kind of hunting, this permission has been given due to the hunts of the sea.
As an emphasis, the Qur'an returns to the former ordinance once more, and says :
"... but the game of the land is forbidden to you so long as you are in pilgrim garb; ..."
And, at the end of the verse, in order to emphasize upon all the ordinances which were mentioned, it says :
"... and be in awe of Allah toward Whom you will be gathered."
The Philosophy of No Hunting when Being in Pilgrim Garb!
We know that the performance of Hajj and `Umrah is one of the worships that makes man aloof from the world of matter and brings him into an environment full of spiritualities.
In performing the rite of Hajj and `Umrah, the ceremonies of the material life, fights and conflicts, hatreds, sexual desires, and material pleasures, will totally be put aside and the person reaches a kind of godly legitimated asceticism. So, it seems that the prohibition of hunting, while being in pilgrim garb, is also for the same purpose.
Besides, if hunting were an allowed action in Allah's center of pilgrimage, regarding to the large crowd of pilgrims that every year come into this holy land, the existence of many animals of the zone would be destroyed, in particular that, because of dryness and scarcity of water, its animals are not so abundant.
Paying attention to the fact that hunting animals and picking plants of that sacred land is also prohibited, even when the pilgrims to Mecca are not in their pilgrim garb, it makes clear that this commandment has a close connection with the subject of protection of environment and maintaining the plants and animals of the locality.
Therefore, the philosophy of prohibition or making something admissible is not always substantial, but it sometimes depends on the conditions of time and place. Then, geography and history are effective on the ordinance of Allah.
Thus, the abundance of people, and the performance of the worshipping rite, should not be a means of annihilation and destruction for animals and plants.
* * * *
(97) جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرامَ قِياماً لِلنَّاسِ وَ الشَّهْرَ الْحَرامَ وَ الْهَدْيَ وَ الْقَلائِدَ ذلِكَ لِتَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيم
97. " Allah has made the Ka'bah, the sacred House, a (means of) staying (in peace) for mankind, and (also) the Sacred Month and the offerings and the (animals with the) garlands. This is so that you may know that Allah knows whatever is in the heavens and whatever is in the earth, and that Allah is All-Knowing of all things.
Commentary :
As it is cited in Mufradat-i-Raqib, the Arabic word /qiyam/ is a means of staying firm, like the pillar of a tent.
Imam Sadiq (a.s.) said about the Sacred House that it has been called Baytillah-il-Haram because it is 'haram' (forbidden) for the disbelievers to enter it.(1)
When the affairs of people are to be arranged and strengthened, a few things are needed : 1) centrality, 2) security, and 3) sustenance. Allah has set these three things in the Ka'bah and the Sacred House. It is both a center, and no one has a right of quarel there, and the sacrifices are used as a means of nutrition and a means of livelihood for Muslims.
The Qur'anic word /hady/ means 'a signless sacrifice', while the term /qala'id/ refers to the sacrifices with signs.
By Islamic culture, the sacred (forbidden) months, in which fighting is prohibited, are: Rajab, Zil-Gha'dah, Zil-Hajjah, and Muharram.
The plain assembly of millions of Muslims in a sacred place without showing any privileges to each other, and without any dispute or practical quarrel, is peculiar to the advantages of Islam.
There are some divine graces in Hajj, like : asking forgiveness from others at the time of leaving for Hajj and visiting each other when they return from Mecca, commercial splendor, the payment of onefifth levy (khums) and alms, to be acquainted with religious disciplines and nations, being inside the most ancient center of Unity ornamented with no ceremonies, treating the same or tracing the footsteps of prophets, repenting in the lands of 'Arafat and Mash'ar, remembering and illustrating the scene of Hereafter, political parade against infidels, etc.
If we consider them all in mind, we may understand that these programs in Hajj are sourced from the infinite knowledge of Allah, Who is Well-Aware of all things of the world of existence.
Thus, a limited knowledge can never deliver such an interesting instruction.
The verse says:
" Allah has made the Ka'bah, the Sacred House, a (means of) staying (in peace) for mankind, and (also) the Sacred Month and the offerings and the (animals with the) garlands. This is so that you may know that Allah knows whatever is in the heavens and whatever is in the earth, and that Allah is All-Knowing of all things."
* * * *
(1) Nur-uth-Thaqalayn, Vol. 1, PP. 680 & 681
(98) اعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقابِ وَ أَنَّ اللَّهَ
غَفُورٌ رَحِيمٌ
(99) ما عَلَى الرَّسُولِ إِلاَّ الْبَلاغُ وَ اللَّهُ يَعْلَمُ ما تُبْدُونَ وَ
ما تَكْتُمُونَ
98. " Know that Allah is severe in retribution, and that Allah is forgiving, Merciful."
99. " Nothing is (incombent) upon the Messenger but to convey (The message of Allah), and Allah knows what you reveal and what you conceal."
Commentary :
Encouragement and threat should be arranged with together. The verse also implies this fact. It says:
" Know that Allah is severe in retribution, and that Allah is forgiving, Merciful."
* * * *
You are responsible of your own deeds and the Prophet (p.b.u.h.) is not someone who compels you or imposes any domain over you. His duty is only to convey the Message.
So, since the knowlege of Allah encompasses everything, then it is indifferent with Him that you conceal or manifest the things, and your receiving or rejecting the truth does not create any deficiency in the prophet (p.b.u.h.).
" Nothing is (incombent) upon the Messenger but to convey (The message of Allah), and Allah knows what you reveal and what you conceal."
* * * *
(100) قُلْ لا يَسْتَوِي الْخَبِيثُ وَ الطَّيِّبُ وَ لَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُوا اللَّهَ يا أُولِي الْأَلْبابِ لَعَلَّكُمْ تُفْلِحُونَ
100. " Say: ' The evil and the good are not equal, though the abundance of evil may dazzle you.' So be in awe of Allah, O' possessors of intellects, that you may be prosperous."
Commentary :
The senses of 'evil' and 'good' refer to all men, styles, properties, incomes, foods, and materials.
The standard of worth is 'right' and 'wrong', not the majority and minority.
Therefore, beware that the majority and abundance may be fascinating. So, be careful that they should not attract you toward the path of sin and evil.
The possessors of intellects, i.e. the wise, advocate the Truth, not the crowd. The idea which says: 'when you are in Rome, do as the Romans do' is not a Qur'anic epithet.
In view point of this school, impiety is a sign of ignorance.
The verse says:
" Say: ' The evil and the good are not equal, though the abundance of evil may dazzle you.' So be in awe of Allah, O' possessors of intellects, that you may be prosperous."
* * * *
Section 14
All Polytheistic Traditions Denounced
Quest for the details of the unseen things discouraged - All polytheistic practices denounced - To call witness when any one bequeaths at the time of his death.
(101) يا
أَيُّهَا الَّذِينَ آمَنُوا لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ
تَسُؤْكُمْ وَ إِنْ تَسْئَلُوا عَنْها حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ
عَفَا اللَّهُ عَنْها وَ اللَّهُ غَفُورٌ حَلِيمٌ
(102) قَدْ سَأَلَها قَوْمٌ مِنْ قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِها كافِرِينَ
101. " O' you who have Faith! Do not ask about things (and secrets) which, if they are disclosed to you, may upset you. Yet, if you ask about them while the Qur'an is being sent down, they will be disclosed to you. Allah pardoned as to these matters and Allah is Forgiving, Forbearing."
102. " Surely some people before you asked for such (disclosures). Then they came to disbelieve in them."
Occasion of Revelation :
Upon the occasion of revelation of these two verses, it has been narrated from Ali-ibn-AbiTalib (a.s.) as follows :
" It happened that one day the Prophet of Islam (p.b.u.h.) preached a sermon in which he stated the command of Allah about Hajj. Then, a person by the name of 'Akkashah (and according to another narration Suraqah) asked whether that commandment was ordained for only that year or they should perform Hajj every year.
The holy Prophet (p.b.u.h.) delayed to answer him, but the man obstinately repeated his question two or three times. The Prophet (p.b.u.h.) said : " Woe to you ! Why do you persist so much? If I answer you positively, performing Hijj will become obligatory for all of you every year. So, if it becomes obligatory every year, you will not be able to perform it and the offender of it will be a sinner. Hence, as long as I have not said a thing to you, do not urge on it. Then, the verse was revealed and dissuaded them from that action.
Commentary :
Improper Questions!
No doubt asking question is the key to the recognition of facts. The verses of the Qur'an and Islamic traditions have earnestly enjoined Muslims that they ask whatever they do not know. But, in view of the fact that every rule usually has an exception, this basic educational principal has an exception, too. It is so that sometimes some affairs had better to be concealed in order that the system of the society be protected and the individuals' interests be safeguarded. In such respects, researches and frequent questions, with the purpose of unveiling some facts, not only is not a virtue, but also is blameworthy and reprobated.
In this verse, the Qur'an has referred to this subject and explicitly says:
" O' you who have Faith! Do not ask about thing (and secrets) which, if they are disclosed to you, may upset you. ..."
But, since giving no answer to the questions that some persons sometimes urge on asking them repeatedly may cause some doubts for others which can bring forth greater evils, the Qur'an adds:
"... Yet, if you ask about them while the Qur'an is being sent down, they will be disclosed to you. ..."
In this case, you will fall into trouble.
Next to that meaning, the Qur'an implies that you should not imagine that when Allah is silent about some matters, He is neglectful of them. Nay ! He desires to set you in some facilities. It says:
"...Allah pardoned as to these matters and Allah is Forgiving, Forbearing."
We recite in a tradition narrated from Imam Ali (a.s.) who has said:
" Verily Allah has enjoined you some obligations, do not waste them; and He has assigned some limits for you, do not violate them; and He has prohibited you from some things, do not betray (secrets of) them; and He has kept silent for you about some things which He has never been concealed because of forgetfulness. Then, do not urge to disclose these things." (1)
* * * *
In order to emphasize on the subject, this verse says:
" Surely some people before you asked for such (disclosures). Then they came to disbelieve in them."
In the conclusion of this discussion, it is necessary to hint to this point that the above-mentioned verses never close the path of asking logical, training, and constructive questions for human beings. The discussed condition is only due to improper questions and seeking the affairs that not only they are not needed, but their concealment is also better and even, sometimes, necessary.
* * * *
(1) Majma'-ul-Bayan, Vol. 3, P. 250 (Arabic version)
(103) ما جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَ لا سائِبَةٍ وَ لا وَصِيلَةٍ وَ لا حامٍ وَ لكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَ أَكْثَرُهُمْ لا يَعْقِلُونَ
103. " Allah has not appointed any Bahirah, Sa'ibah, Wasilah, and Ham, but those who disbelieve make up a lie against Allah, and most of them do not understand."
Commentary :
In this verse the Qur'an points to four improper innovations which were customary current among the pagan Arabs at the Age of Ignorance. For some reasons those people used to mark or nominate part of their animals, and prohibited eating their meat. They did not count permitted to drink the milk of those animals, or to cut their wool, or to ride on them. In other word, they used to actually leave such animals useless.
The Holy Qur'an says:
" Allah has not appointed any Bahirah, Sa'ibah, Wasilah, and Ham, ..."
The Qur'an implies that Allah has not ordained anything in the nature of a Bahirah, or a Sa'ibah, or, Wasilah, or a Ham.
The explanation of these four animals are as follows :
1. The Arabic term /bahirah/ was applied for the animal which had given birth to offsprings for five times and the fifth of them was a female animal (and according to another tradition a male one). They used to split the ears of such an animal and let it go for itself. They would not kill it after that.
2. The Pagan Arabs used the term /sa'ibah/ for a camel which had brought forth twelve (or ten) offsprings. They left that camel free so that even no one would ride on it. They might only milk it occasionally in order to give that milk to their guests.
3. The term /wasilah/ used to be applied for the lamb which could bring forth a child for seven times. (Or, according to another tradition it was used for the lamb which could bring forth twins.) Killing such a lamb was also considered unlawful (haram) by them.
4. The Arabic word /ham/ was applied for the male animal which had been used for fecundating female animals of the same kind for ten times and each time a new progeny was brought forth from its seed.
Shortly speaking, the objective meaning of mentioning these animals has been the beasts which could serve their owners considerably and frequently through the way of being beneficial for them, and their owners, in turn, offered a kind of honour and freedom to such animals, too.
Then, the verse continues saying:
"... but those who disbelieve make up a lie against Allah, ..."
These pagans and idol worshippers used to say that those false ideas were from the laws of Allah while most of them did not apply the least contemplation about their speech. They did not utilize their intellects when they blindly imitated others' manner. The verse says:
"... and most of them do not understand."
* * * *
(104) وَ إِذا قِيلَ لَهُمْ تَعالَوْا إِلى ما أَنْزَلَ اللَّهُ وَ إِلَى الرَّسُولِ قالُوا حَسْبُنا ما وَجَدْنا عَلَيْهِ آباءَنا أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْلَمُونَ شَيْئاً وَ لا يَهْتَدُونَ
104. " And when it is said to them: ' Come to what Allah has sent down and to the Messenger,' they say: ' That which we found our fathers upon is enough for us.' What! even though their fathers did not know anything and did not follow the right way, (should they pave their way ?) "
Commentary :
The fundamental principle is the Islamic culture, not the culture of the predecessors. Therefore, neither absolutely tending to the traditions is the principle nor the new things.
To have honour towards the predecessors and respecting them is acceptable, but following their ignorantly thoughts and manner is rejected. Blindly imitation is a sign of foolishness.
The verse says:
" And when it is said to them: 'Come to what Allah has sent down and to the Messenger,' they say: ' That which we found our fathers upon is enough for us.' What! even though their fathers did not know anything and did not follow the right way, (should they pave their way ?) "
* * * *
(105) يا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعاً فَيُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُون
105. " O' you who have Faith! take care of your own selves. He who strays cannot harm you when you are on the right way. To Allah is your return totally; then He will inform you of what you had been doing."
Commentary :
Everybody Is Responsible of One's Own Deeds.
In the previous verse, the words were about the blindly imitation of the people of the Age of Ignorance from their misguided ancestors; and the Qur'an warned them that such an imitation did not adapt to wisdom and logic. Having this meaning in mind, they might question that if they separated their account in such affairs with their ancestors, then what about the fate of their ancestors. Besides, suppose they left that imitation, what would be the fate of many people who acted under the influence of such an imitation?
In answer to these questions, the holy verse addresses the believers and implies that they are responsible of their own selves. These misguided persons from among their ancestors, friends, and relatives, contemporary with them, could not harm them if they were on the right path. It says:
" O' you who have Faith! take care of your own selves. He who strays cannot harm you when you are on the right way. ..."
Then, the Qur'an refers to the subject of Resurrection and the reckoning of everyone's deeds, and says:
"... To Allah is your return totally; then He will inform you of what you had been doing."
(106) يا أَيُّهَا الَّذِينَ آمَنُوا شَهادَةُ بَيْنِكُمْ إِذا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنانِ ذَوا عَدْلٍ مِنْكُمْ أَوْ آخَرانِ مِنْ غَيْرِكُمْ إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الْأَرْضِ فَأَصابَتْكُمْ مُصِيبَةُ الْمَوْتِ تَحْبِسُونَهُما مِنْ بَعْدِ الصَّلاةِ فَيُقْسِمانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لا نَشْتَرِي بِهِ ثَمَناً وَ لَوْ كانَ ذا قُرْبى وَ لا نَكْتُمُ شَهادَةَ اللَّهِ إِنَّا إِذاً لَمِنَ الْآثِمِينَ
106. " O' you who have Faith! call to witness between you when death approaches any of you, while making a bequest, two just persons from among you, or two others from other than you, if you are travelling in the land and the affliction of death befalls you, detain the two after the prayer, then if you doubt them, they shall swear by Allah (saying): ' We will not sell it for any gain, even if it were a relative, and we will not conceal the testimony of Allah; for then we would indeed be among the sinners'."
Occasion of Revelation:
Upon the revelation of the above holy verse, as well as its two successive ones, it has been narrated that: a Muslim believer, called Ibn-i-'Abi-Mariyah, accompanied with two christian Arabs, by the mames of Tamim and 'Uday, came out of Medina with the intention of trade. During the time they were travelling, Ibn-i-'Abi-Mariyah, who was a Muslim, became sick. He wrote his testament and hid it inside his properties. Then he trusted those properties with his Christian fellow-travellers.
Before his death, he bequeathed that those two christians would deliver them to his family. After his death, those two fellow-travellers untied his furniture and took its worthy and interesting parts, and then they returned the rest to the inheritors of the man.
When the inheritors opened the parcel of the properties, they did not find some parts of what Ibn-i-'Abi-Mariyah had brought with him. But suddenly they saw the testament he had left. They found that the list of all the stolen things were recorded in that testament. They detailed the matter for those two Christian fellow-travellers, but they denied and said that they delivered them what he had given them. Then, they could not help complaining the Prophet (p.b.u.h.). So, the verse was revealed and stated its ordinance.
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