-->
According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.
The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
The term 'aqd ("covenant") denotes a solemn undertaking or engagement involving more than one party. According to Raghib, the covenants referred to in this verse "are of three kinds: the covenants between God and man [i.e., man's obligations towards God], between man and his own soul, and between the individual and his fellow-men" - thus embracing the entire area of man's moral and social responsibilities.
I.e., in verse {3}. Literally, the expression bahimat al-an'am could be translated as "a beast of the cattle"; but since this would obviously be a needless tautology, many commentators incline to the view that what is meant here is "any beast which resembles [domesticated] cattle insofar as it feeds on plants and is not a beast of prey" (Razi; also Lisan al-'Arab, art. na'ma). I have adopted this convincing interpretation in my rendering of the above phrase.
Lit., "whatever He wills" or "deems fit": i.e., in accordance with a plan of which He alone has full knowledge. Regarding the prohibition of hunting while on pilgrimage, see verses {94-96} of this surah.
This line has been justly admired for its terseness and comprehensiveness. Obligations: 'uqud the Arabic word implies so many things that a whole chapter of Commentary can be written on it. First, there are the divine obligations that arise from our spiritual nature and our relation to Allah. He created us and implanted in us the faculty of knowledge and foresight: besides the intuition and reason which He gave us. He made Nature responsive to our needs, and His Signs in Nature are so many lessons to us in our own inner life; He further sent Messengers and Teachers, for the guidance of our conduct in individual, social, and public life. All these gifts create corresponding obligations which we must fulfil. But in our own human and material life we undertake mutual obligations express and implied. We make a promise: we enter into a commercial or social contract; we enter into a contract of marriage: we must faithfuly fulfil all obligations in all these relationships. Our group or our State enters into a treaty; every individual in that group or State is bound to see that as far as lies in his power, such obligations are faithfully discharged. There are tacit obligations; living in civil society, we must respect its tacit conventions unless they are morally wrong, and in that case we must get out of such society. There are tacit obligations in the characters of host and guest, wayfarer of companion, employer or employed, etc., etc., which every man of Faith must discharge conscientiously. The man who deserts those who need him and goes to pray in a desert is a coward who disregards his obligations. All these obligations are inter-connected. Truth and fidelity are parts of religion in all relations of life. This verse is numbered separately from the succeeding verses.
That is, the exceptions named not only in the Qur-an but in the Sunnah as well. See v. 3 below.
Cf. v. 94-96. Hunting and the use of game are forbidden "while ye are hurumun," i.e., while ye are (1) in the Sacred Precincts, or (2) in the special pilgrim garb (ihram), as to which see n. 212, ii. 196. In most cases the two amount to the same thing. The Sacred Precincts are sanctuary both for man and beast.
Allah's commands are not arbitrary. His Will is the perfect Archetype or Plan of the world. Everything He wills has regard to His Plan, in which are reflected His perfect wisdom and goodness.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
Lit., "nor against the offerings, nor the garlands" - a reference to the animals which are brought to Mecca at the time of pilgrimage, to be sacrificed there in the name of God and most of their flesh distributed among the poor. In order to mark out such animals, and to prevent their being inadvertently used for profane (e.g., commercial) ends, garlands are customarily hung around their necks. See also 2:196 . - The term sha'a'ir Allah (lit., "God's symbols), occurring earlier in this sentence, denotes the places reserved for particular religious rites (e.g., the Ka'bah) as well as the religious rites themselves. (Cf. 2:158 , where As-Safa and Al-Marwah are described as "symbols set up by God"). In the above context, the rites of pilgrimage, in particular, are alluded to.
Lit., "when you have become free of the obligations attaching to the state of pilgrimage" (idha halaltum ).
Inasmuch as this surah was undoubtedly revealed in the year 10 H. (Tabari, Ibn Kathir), it is difficult to accept the view of some of the commentators that the above verse alludes to the events culminating in the truce of Hudaybiyyah, in 6 H., when the pagan Quraysh succeeded in preventing the Prophet and his followers from entering Mecca on pilgrimage. At the time of the revelation of this surah Mecca was already in the possession of the Muslims, and there was no longer any question of their being barred from it by the Quraysh, almost all of whom had by then embraced Islam. We must, therefore, conclude that the above injunction cannot be circumscribed by a historical reference but has a timeless, general import: in other words, that it refers to anybody who might endeavour to bar the believers - physically or metaphorically - from the exercise of their religious duties (symbolized by the "Inviolable House of Worship") and thus to lead them away from their faith. In view of the next sentence, moreover, this interpretation would seem to be the only plausible one.
Cf. ii. 158, where Safa and Marwa are called "Symbols (sha'a'ir) of Allah". Here the Symbols are everything connected with the Pilgrimage, viz., (1) the places (like Safii and Marwa, or the Ka'ba or 'Arafat, etc.); (2) the rites and ceremonies prescribed; (3) prohibitions (such as that of hunting, etc.); (4) the times and seasons prescribed. There is spiritual and moral dimension in all these. See notes on ii. 158, ii. 194-200.
The month of pilgrimage, or else, collectively, the four sacred months (ix. 36), viz., Rajab (7th). Zul-qa'dah (11th), Zul-hijjah (12th, the month of Pilgrimage), and Muharram (the first of the year). In all these months War was prohibited. Excepting Rajab the other three months are consecutive.
The immunity from attack or interference extended to the animals brought as offerings for sacrifice and the garlands or fillets or distinguishing marks which gave them immunity. They were treated as sacred symbols. And of course every protection or immunity was enjoyed by the Pilgrims.
This is the state opposite to that described in n. 684, i.e., when ye have left the Sacred Precincts, and have doffed the special pilgrim garb, showing your return to ordinary life.
See n. 205 to ii. 191. In the sixth year of the Hijra the Pagans, by way of hatred and persecution of the Muslims, had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Makkah, some of them wanted to retaliate. Passing from the immediate event to the general principle, we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We may have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
See 2:173 .
The nusub (sing. nasibah) were the altar-stones set up in pre-Islamic times around the Ka'bah on which the pagan Quraysh used to sacrifice animals to their idols. However, from the story of Zayd ibn 'Amr ibn Nufayl (Bukhari) it appears that not only sacrificial animals but also such as were destined for common consumption were often slaughtered there for the sake of a supposed "blessing" (see Fath al-Bari VII, 113). Some philologists consider the form nusub a singular, with ansab as its plural (cf. verse {90} of this surah). In either case the term denotes an association with all manner of practices which could be described as "idolatrous", and should not be taken merely in its literal sense. Cf. in this respect also verse {90} of this surah, and the corresponding note [105].
Lit., "to aim at divining [the future] by means of arrows". This is a reference to the divining-arrows without a point and without feathers used by the pre-Islamic Arabs to find out what the future might hold in store for them. (A comprehensive description of this practice may be found in Lane III, 1247.) As is usual with such historical allusions in the Qur'an, this one, too, is used metonymically: it implies a prohibition of all manner of attempts at divining or foretelling the future.
According to all available Traditions based on the testimony of the Prophet's contemporaries, the above passage - which sets, as it were, a seal on the message of the Qur'an - was revealed at 'Arafat in the afternoon of Friday, the 9th of Dhu 'l-Hijjah, 10 H., eighty-one or eighty-two days before the death of the Prophet. No legal injunction whatsoever was revealed after this verse: and this explains the reference to God's having perfected the Faith and bestowed the full measure of His blessings upon the believers. Man's self-surrender (islam) to God is postulated as the basis, or the basic law, of all true religion (din). This self-surrender expressed itself not only in belief in Him but also in obedience to His commands: and this is the reason why the announcement of the completion of the Qur'anic message is placed within the context of a verse containing the last legal ordinances ever revealed to the Prophet Muhammad.
Lit., "in [a condition of] emptiness' (fi makhmasah). This is generally taken to mean in extreme hunger"; but while this expression does, in the first instance, signify "emptiness caused by hunger", the reference to divination in the above verse points to a metonymical use of the term makhmasah as well: that is to say, it covers here not merely cases of actual, extreme hunger (which makes the eating of otherwise prohibited categories of meat permissible, as is explicitly stated in 2:173 ) but also other situations in which overwhelming, extraneous forces beyond a person's control may compel him, against his will, to do something that is normally prohibited by Islamic Law - as, for instance, to use intoxicating drugs whenever illness makes their use imperative and unavoidable.
To make a decision in pre-Islamic Arabia, a person would draw one of three straws: one saying “Do it,” the other “Do not do it,” and the third was left blank, whereas in Islam there is a special prayer (called istikhârah) for guidance when making a decision.
Cf. ii. 173 and nn. 173 and 174. The prohibition of dead meat, blood, the flesh of swine, and that on which other names than that of Allah have been invoked, has been there explained.
If an animal dies by strangling, or by a violent blow, or a headlong fall, or by being gored to death, or by being attacked by a wild animal, the presumption is that it becomes carrion, as the life-blood is congealed before being taken out of the body. But the presumption can be rebutted. If the life-blood still flows and the solemn mode of slaughter (zabh in the name of Allah is carried out, it becomes lawful as food.
This was also an idolatrous rite, different from that in which a sacrifice was devoted to a particular idol or a false god.
Gambling of all kinds is forbidden; ii. 291. A sort of lottery or raffle practised by Pagan Arabs has been described in n. 241. Division of meat in this way is here forbidden, as it is a form of gambling.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
The implication is, firstly, that what has been forbidden does not belong to the category of "the good things of life" (at-tayyibat), and, secondly, that all that has not been expressly forbidden is allowed. It is to be noted that the Qur'an forbids only those things or actions which are injurious to man physically, morally or socially.
Lit., "such of the trained beasts of chase" (min al-jawarih mukallibin). The term mukallib signifies "trained like a [hunting] dog", and is applied to every animal used for hunting - a hound, a falcon, a cheetah, etc.
The previous verse was negative; it defined what was not lawful for food, viz., things gross, or disgusting, or dedicated to superstition. This verse is positive: it defines what is lawful, viz., all things that are good and pure.
In the matter of the killing for meat, the general rule is that the name of Allah, the true God should be pronounced as a rite in order to call our attention to the fact that we do not take life thoughtlessly but solemnly for food, with the permission of Allah, to whom we render the life back. The question of hunting is then raised. How can this solemn rite be performed when we send forth trained hawks, trained hounds, or trained cheetahs or other animals trained for the chase? They must necessarily kill at some distance from their masters. Their game is legalised on these conditions: (1) that they are trained to kill, not merely for their own appetite, or out of mere wantonness, but for their master's food; the training implies that something of the solemnity which Allah has taught us in this matter goes into their action; and (2) we are to pronounce the name of Allah over the quarry; this is interpreted to mean that the Takbir should be pronounced when the hawk or dog, etc., is released to the quarry.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
This permission to partake of the food of the followers of other revealed religions excludes, of course, the forbidden categories of meat enumerated in verse {3} above. As a matter of fact, the Law of Moses, too, forbids them explicitly; and there is no statement whatsoever in the Gospels to the effect that these prohibitions were cancelled by Jesus: on the contrary, he is reported to have said, "Think not that I have come to destroy the Law [of Moses]...: I am not come to destroy, but to fulfil" (Matthew v, 17). Thus, the latitude enjoyed by post-Pauline followers of Jesus in respect of food does not correspond to what he himself practiced and enjoined.
Whereas Muslim men are allowed to marry women from among the followers of another revealed religion, Muslim women may not marry non-Muslims: the reason being that Islam enjoins reverence of all the prophets, while the followers of other religions reject some of them - e.g., the Prophet Muhammad or, as is the case with the Jews, both Muhammad and Jesus. Thus, while a non-Muslim woman who marries a Muslim can be sure that - despite all doctrinal differences - the prophets of her faith will be mentioned with utmost respect in her Muslim environment, a Muslim woman who would marry a non-Muslim would always be exposed to an abuse of him whom she regards as God's Apostle.
The above passage rounds off, as it were, the opening sentences of this surah, "O you who have attained to faith, be true to your covenants" - of which belief in God and the acceptance of His commandments are the foremost. It is immediately followed by a reference to prayer: for it is in prayer that man's dependence on God finds its most conscious and deliberate expression.
“The food of the People of the Book” here means the meat of the animals slaughtered by the Jews and Christians.
The question is for food generally, such as is ordinarily "good and pure": in the matter of meat it should be killed with some sort of solemnity analogous to that of the Takbir. The rules of Islam in this respect being analogous to those of the People of the Book, there is no objection to mutual recognition, as opposed to meat killed by Pagans with superstitious rites. In this respect the Christian rule is the same: "That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication." (Acts, xv. 29). Notice the bracketing of fornication with things unlawful to eat.
Islam is not exclusive. Social intercourse, including inter-marriage, is permitted with the People of the Book. A Muslim man may marry a woman from their ranks on the same terms as he would marry a Muslim woman, i.e., he must give her an economic and moral status, and must not be actuated merely by motives of lust or physical desire. A Muslim woman may not marry a non-Muslim man, because her Muslim status would be affected; the wife ordinarily takes the nationality and status given by her husband's law. Any man or woman, of any race or faith, may, on accepting Islam, freely marry any Muslim woman or man, provided it be from motives of purity and chastity and not of lewdness.
As always, food, cleanliness, social intercourse, marriage and other interests in life, are linked with our duty to Allah and faith in Him. Duty and faith are for our own benefit, here and in the Hereafter.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
For an explanation of this and the following passage, see 4:43 and the corresponding notes. Here, the reference to prayer connects with the last sentence of the preceding verse, which speaks of belief in God.
For example, following sexual intercourse or a wet dream.
This ruling is called tayammum or ‘dry ablution.’ See footnote for 4:43.
These are the essentials of Wudhu, or ablutions preparatory to prayers, viz., (1) to bathe the whole face in water, and (2) both hands and arms to the elbows, with (3) a little rubbing of the head with water (as the head is usually protected and comparatively clean), and (4) the bathing of the feet to the ankles. In -addition, following the practice of the Prophet, it is usual first to wash the mouth, and the nose before proceeding with the face, etc.
Cf. iv. 43 and n. 563. Ritual impurity arises from sex pollution.
This is Tayammum, or wiping with clean sand or earth where water is not available. I take it that this substitute is permissible both for Wudhu and for a full bath, in the circumstances mentioned.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
Lit., "His solemn pledge by which He bound you". Since this pledge is given by the believers to God and not by Him to them, the personal pronoun in "His pledge" can have only one meaning: namely, God's binding thereby the believers to Himself.
There is a particular and a general meaning. The particular meaning refers to the solemn Pledge and Covenant taken by two groups of people at 'Aqaba, a valley near Mina, the first about fourteen months before the Hijra, and the second a little later. These were Pledges of fealty to the Messenger of Allah, comparable to the Covenant under Mount Sinai taken in the time of Moses (See 0. ii. 63 and n. 78). The general meaning has been explained in n. 682 to v. 1: man is under a spiritual obligation under an implied Covenant with Allah: Allah has given man reason, judgment, the higher faculties of the soul, and even the position of vicegerent on earth (ii. 30), and man is bound to serve Allah faithfully-and obey His Will. That obedience begins with cleanliness in bodily functions, food, etc. It goes on to cleanliness of mind and thought, and culminates in purity of motives in the inmost recesses of his heart and soul.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
Lit., "of people".
Cf. iv. 135.
To do justice and act righteously in a favourable or neutral atmosphere is meritorious enough, but the real test comes when you have to do justice to people who hate you or to whom you have an aversion. But no less is required of you by the higher moral law.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.