SURAH AL-MAA IDAH (AYAH 1 to 10)
Sura (5) Al-Maa’idah (The Table Spread) Aya 1 to 120 in 16 Sections
Revealed at Madina
SECTION 1
General Discipline
Fulfilment of
covenants---Obligations relating to Pilgrime---Regulations regarding food---Perfection
of the faith---Islam chosen to be Religion---Dealings with the non-muslims.
يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا
بِالْعُقُودِ ۚ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ إِلَّا مَا يُتْلَىٰ
عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَأَنْتُمْ حُرُمٌ ۗ إِنَّ اللَّهَ يَحْكُمُ
مَا يُرِيدُ {5:1}
[Q5:1] Yaaa aiyuhal lazeena aamanoo
awfoo bil'uqood; uhillat lakum baheematul an'aami illaa maa yutlaa 'alaikum
ghaira muhillis saidi wa antum hurum; innal laaha yahkumu maa yureed.
[Q5:1] O you who believe! Fulfill the obligations. The cattle quadrupeds are allowed to you except that which is recited to you, not violating the prohibition against game when you are entering upon the performance of the pilgrimage; surely ALLAH (SWT) orders what He desires.
[Q5:1] O you who believe! Fulfill the obligations. The cattle quadrupeds are allowed to you except that which is recited to you, not violating the prohibition against game when you are entering upon the performance of the pilgrimage; surely ALLAH (SWT) orders what He desires.
[Q5:1] Wahai orang-orang yang beriman, penuhi serta
sempurnakanlah perjanjian-perjanjian. Dihalalkan bagi kamu (memakan)
binatang-binatang ternak (dan sebagainya), kecuali apa yang akan dibacakan
(tentang haramnya) kepada kamu. (Halalnya binatang-binatang ternak dan
sebagainya itu) tidak pula bererti kamu boleh menghalalkan perburuan ketika
kamu dalam keadaan berihram. Sesungguhnya ALLAH (SwT) menetapkan hukum apa yang
Dia kehendaki.
Aqd literally means tying together. Uqud (plural)
here may mean *covenants,
*contracts agreements, *promises, *treaties---- [a] between man and ALLAH (SWT) or [b] (any of)
His prophets, or between human
beings.
Ü For peace and harmony in this world
fulfilment of uqud has been
enjoined by Islam. Islam means complete surrender and submission to the divine will manifested
through the sayings and doings of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), because "He does not speak of his own
will; it is naught but revelation revealed" (Najm 53:2, 3);
and verse 59:7 of al Hashr enjoins upon the
believers: "whatever the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) gives you accept it; and whatever he forbids, abstain from it."
THERE ARE COVENANTS WHICH CONSTITUTE THE BASIS OF THE RELIGION OF ALLAH
(SWT) 1. BELIEF IN ALLAH (SWT), 2. HIS
PROPHETS, 3.
HIS BOOKS, 4.
HIS GUIDANCE, 5.
HIS JUSTICE; AND 6. THE
COVENANT TAKEN BY THE HOLY PROPHET (ALLAHUMA SALI ALA
MUHAMMAD WA ALA ALI MUHAMMAD) ON THE DAY OF GHADIR KHUM (SEE
COMMENTARY OF AL
MA-IDAH 5:67).
THE DIVINE GUIDANCE MADE AVAILABLE TO MANKIND (FROM
HIS MERCY AND GRACE), WITHOUT WHICH THE DIN OF ALLAH (SWT)
WOULD HAVE NOT BEEN FOUND IN ITS TRUE AND ORIGINAL COLOUR, HAS BEEN
CLEARLY MADE KNOWN BY THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IN HIS LAST PRONOUNCEMENT KNOWN AS HADITH AL THAQALAYN.
Ä According to the Ahlul Bayt the
covenants referred to in this verse are
those taken by the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) from his followers on
various occasions to follow and obey the holy Imams of the Ahlul Bayt after the
conclusion of his risalat.
Please refer to the
commentary of al
Baqarah 2:196 for "unlawful
during hajj
is game". Verse 95 of
this surah also says not to kill
game when one is on pilgrimage.
The force of one and the
same kind of command of any Commander to his people will always naturally
differ according to the object behind the order and the exigency of the demand
for the move.
»
The Ordinance to fulfill the covenants with ALLAH
(SWT) and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) about the prescribed food can never reasonably be
aligned with the Lord’s will that has to be done under any circumstances.
THERE ARE CERTAIN COVENANTS WHICH CONSTITUTE THE
BASIS, the life and the soul of
the faith which are the foremost and essential needs (VIZ., [1] the
belief in the Unity of ALLAH (SWT), [2] the
Apostles, [3] the Last of the Apostles, [4] the Divine Ordinance, [5] the
Angels, [6] the Scripture and [7] the Day of Judgment).
EVERY
INTELLIGENT READER HAS TO CONSIDER what
position could have the covenant taken by the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) from the believers in
the huge historic assembly of the thousands of the devoted Pilgrims on the 18th
of Zilhaj 10 A.H. when he was under the Divine Command received from the Lord
with vide verse
5:67 “Convey thou (O’ Our Apostles
Muhammad) that which hath already been sent down unto thee, and if thou
conveyeth it not, then thou hath not conveyed (executed) the apostleship at
all.”
Ø THIS VERSE IS APPLICABLE TO THE COVENANT WHICH MARKS THE PERFECTION AND THE CONCLUSION OF THE
MINISTRY or the ‘Risalat’ of the Last of the Apostles of ALLAH (SWT) AND AT THE SAME TIME INAUGURATES THE DIVINE GUIDANCE
through
a serial of Twelve Divinely Inspired, Divinely Commissioned Guides, the Holy
Imams, BUT for which *the Islam-Original would
have met the fate of the creeds of old and *the
Holy Qur’an today could not have been found intact anywhere in the world. THIS FACTOR
IS BORNE OUT BY THE LAST HADITH OR THE DECLARATION OF THE HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) ‘Verily I leave behind
me the Two very Important things---the Book of ALLAH (SWT) and (my Ahlul Bait)
. . .
According to the version
of the Holy Ahlul Bait the pledges referred to in this verse are those taken by
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at
different times from the people about the Imamat (i.e.,
the Divine Guidance) immediately succeeding the
‘Risalat’.
v One of the ‘Uqud’ (i.e., the
covenants) and the most important
of all the covenants in this respect is the one about the acknowledgement, of Ali as the first successor to the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad).
______________________________________________________________________________________________
(5:1) Believers!
Honour your bonds! *1 All grazing beasts of the flock *2 are
permitted to you except those which are recited to you hereinafter, but you are
not allowed to hunt in the state of Ihram (a state of pilgrim sanctity). *3 Indeed Allah decrees as He wills. *4
*1. People should abide by the limitations and
prohibitions laid down in this surah and elsewhere in the law of God. This
brief introductory statement is followed by an enunciation of those
prohibitions which people are required to observe.
*2. The Arabic word an'am (cattle) denotes camels, oxen, sheep and goats, whereas the word bahimah means all grazing quadrupeds. Had God said that an'am had been made lawful for them, this permission would have included only those animals to which the term an'am is applicable. But the terms in which the injunction is conveyed are bahimat al-an'am (all grazing beasts of the flock). Hence the permission is of wider import and embraces all grazing quadrupeds of the cattle type, i.e. which do not possess canine teeth, which feed on plants rather than animals, and which resemble the cattle found in Arabia in other characteristics. This implies that the flesh of those animals which have canine teeth and are carnivorous is not permissible. This implication was elucidated by the Prophet (peace be on him) and is embodied in a tradition in which he prohibited those beasts which kill and eat other animals. Likewise, the Prophet (peace be on him) also prohibited birds with claws and those that feed on carrion. According to a tradition transmitted by Ibn 'Abbas: "The Messenger of Allah (peace be on him) prohibited all beasts with canine teeth and all birds with claws.' (Bukhari, 'Dhaba'ih', 28, 29; 'Tibb', 53; Abu Da'ud, 'At'imah', 32; Tirmidhi, 'At'imah', 9, 11; Muslim, 'Sayd', 11-16; Nasa'i, 'Sayd wa Dhaba'ih', 28, 30, 33; Ibn Majah, 'Sayd', 13; etc. - Ed.)
*3. Ihram is the name of the simple apparel worn at the time of Pilgrimage. In every direction around the Ka'bah, there are certain fixed points beyond which no Pilgrim may proceed without donning this special Pilgrim's garment in place of his normal clothes. This apparel consists of two sheets of untailored cloth, one of which is wrapped around the lower part of the body while the other is thrown over the upper part. This manner of dressing is termed ihram because once a man has assumed it he must treat as prohibited a number of things which are ordinarily lawful, for example either shaving or trimming the hair, or using perfumes and other items of toiletry and the gratification of sexual desires. These restrictions also extend to both killing and hunting, and to leading anyone else to either kill or hunt an animal.
*4. God is the absolute sovereign and has absolute authority to issue whatever command He might will. His creatures do not have the right to complain about any of these orders. Even though wisdom (hikmah) underlies the ordinances of God, a true believer does not obey them because he considers them either appropriate or conducive to his best interests. He obeys them simply because they are the ordinances of his Lord. He holds unlawful all that God has declared unlawful, because God has so decreed it; whatever He has declared lawful is regarded as such for no other reason than that God, the Lord of all, has allowed His servants the use of it. Hence the Qur'an establishes very firmly the principle that nothing except permission from the Lord - or lack of it - is to be taken into consideration in deciding what is lawful and what is not.
*2. The Arabic word an'am (cattle) denotes camels, oxen, sheep and goats, whereas the word bahimah means all grazing quadrupeds. Had God said that an'am had been made lawful for them, this permission would have included only those animals to which the term an'am is applicable. But the terms in which the injunction is conveyed are bahimat al-an'am (all grazing beasts of the flock). Hence the permission is of wider import and embraces all grazing quadrupeds of the cattle type, i.e. which do not possess canine teeth, which feed on plants rather than animals, and which resemble the cattle found in Arabia in other characteristics. This implies that the flesh of those animals which have canine teeth and are carnivorous is not permissible. This implication was elucidated by the Prophet (peace be on him) and is embodied in a tradition in which he prohibited those beasts which kill and eat other animals. Likewise, the Prophet (peace be on him) also prohibited birds with claws and those that feed on carrion. According to a tradition transmitted by Ibn 'Abbas: "The Messenger of Allah (peace be on him) prohibited all beasts with canine teeth and all birds with claws.' (Bukhari, 'Dhaba'ih', 28, 29; 'Tibb', 53; Abu Da'ud, 'At'imah', 32; Tirmidhi, 'At'imah', 9, 11; Muslim, 'Sayd', 11-16; Nasa'i, 'Sayd wa Dhaba'ih', 28, 30, 33; Ibn Majah, 'Sayd', 13; etc. - Ed.)
*3. Ihram is the name of the simple apparel worn at the time of Pilgrimage. In every direction around the Ka'bah, there are certain fixed points beyond which no Pilgrim may proceed without donning this special Pilgrim's garment in place of his normal clothes. This apparel consists of two sheets of untailored cloth, one of which is wrapped around the lower part of the body while the other is thrown over the upper part. This manner of dressing is termed ihram because once a man has assumed it he must treat as prohibited a number of things which are ordinarily lawful, for example either shaving or trimming the hair, or using perfumes and other items of toiletry and the gratification of sexual desires. These restrictions also extend to both killing and hunting, and to leading anyone else to either kill or hunt an animal.
*4. God is the absolute sovereign and has absolute authority to issue whatever command He might will. His creatures do not have the right to complain about any of these orders. Even though wisdom (hikmah) underlies the ordinances of God, a true believer does not obey them because he considers them either appropriate or conducive to his best interests. He obeys them simply because they are the ordinances of his Lord. He holds unlawful all that God has declared unlawful, because God has so decreed it; whatever He has declared lawful is regarded as such for no other reason than that God, the Lord of all, has allowed His servants the use of it. Hence the Qur'an establishes very firmly the principle that nothing except permission from the Lord - or lack of it - is to be taken into consideration in deciding what is lawful and what is not.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا
شَعَائِرَ اللَّهِ وَلَا الشَّهْرَ الْحَرَامَ وَلَا الْهَدْيَ وَلَا الْقَلَائِدَ
وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلًا مِنْ رَبِّهِمْ
وَرِضْوَانًا ۚ وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ۚ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ
قَوْمٍ أَنْ صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَنْ تَعْتَدُوا ۘ
وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ
وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ {5:2}
[Q5:2] Yaaa aiyuhal lazeena aamanoo laa
tuhilloo sha'aaa 'iral laahi wa lash Shahral Haraama wa lal hadya wa lal
qalaaa'ida wa laa aaammeenal Baital Haraama yabtaghoona fadlam mir Rabbihim wa
ridwaanaa; wa izaa halaltum fastaadoo; wa laa yajrimannakum shana aanu qawmin
an saddookum 'anil Masjidil-Haraami an ta'tadoo; wa ta'aawanoo 'alalbirri
wattaqwaa; wa laa ta'aawanoo 'alal ismi wal'udwaan; wattaqul laah; innal laaha
shadeedul 'iqaab.
[Q5:2]
O you who believe! do not violate the signs appointed by ALLAH (SWT) nor the
sacred month, nor (interfere with) the offerings, nor the sacrificial animals
with garlands, nor those going to the sacred house seeking the grace and
pleasure of their Lord; and when you are free from the obligations of the
pilgrimage, then hunt, and let not hatred of a people-- because they hindered
you from the Sacred Masjid-- incite you to exceed the limits, and help one
another in goodness and piety, and do not help one another in sin and
aggression; and be careful of (your duty to) ALLAH (SWT); surely ALLAH (SWT) is
severe in requiting (evil).
[Q5:2] Wahai orang-orang yang beriman, janganlah kamu ingat halal membuat sesuka hati mengenai syiar-syiar agama ALLAH (SwT) dan mengenai bulan-bulan yang dihormati, dan mengenai binatang-binatang yang dihadiahkan (ke Mekah untuk korban) dan mengenai kalong-kalong binatang hadiah itu dan mengenai orang-orang yang menuju ke Baitullah Al-Haram, yang bertujuan mencari limpah kurnia dari Tuhan mereka (dengan jalan perniagaan) dan mencari keredaanNya (dengan mengerjakan ibadat Haji di Tanah Suci) dan apabila kamu telah selesai dari ihram maka bolehlah kamu berburu dan jangan sekali-kali kebencian kamu kepada suatu kaum kerana mereka pernah menghalangi kamu dari Masjidilharam itu, mendorong kamu menceroboh dan hendaklah kamu bertolong-tolongan untuk membuat kebajikan dan bertakwa dan janganlah kamu bertolong-tolongan pada melakukan dosa (maksiat) dan pencerobohan dan bertakwalah kepada ALLAH (SwT), kerana sesungguhnya ALLAH (SwT) Maha Berat azab seksaNya (bagi sesiapa yang melanggar perintahNya).
[Q5:2] Wahai orang-orang yang beriman, janganlah kamu ingat halal membuat sesuka hati mengenai syiar-syiar agama ALLAH (SwT) dan mengenai bulan-bulan yang dihormati, dan mengenai binatang-binatang yang dihadiahkan (ke Mekah untuk korban) dan mengenai kalong-kalong binatang hadiah itu dan mengenai orang-orang yang menuju ke Baitullah Al-Haram, yang bertujuan mencari limpah kurnia dari Tuhan mereka (dengan jalan perniagaan) dan mencari keredaanNya (dengan mengerjakan ibadat Haji di Tanah Suci) dan apabila kamu telah selesai dari ihram maka bolehlah kamu berburu dan jangan sekali-kali kebencian kamu kepada suatu kaum kerana mereka pernah menghalangi kamu dari Masjidilharam itu, mendorong kamu menceroboh dan hendaklah kamu bertolong-tolongan untuk membuat kebajikan dan bertakwa dan janganlah kamu bertolong-tolongan pada melakukan dosa (maksiat) dan pencerobohan dan bertakwalah kepada ALLAH (SwT), kerana sesungguhnya ALLAH (SwT) Maha Berat azab seksaNya (bagi sesiapa yang melanggar perintahNya).
See commentary of al Baqarah 2:158 for sha-irallah. Hadya and qala-id stands for the animals chosen and reserved
for sacrifice, with garlands in their necks to mark them off as sacred.
Ä Let not hatred of any people lead to aggression in the sacred city of Makka.
There should be no hindrance at all to the pilgrims while they are proceeding
to Ka-bah.
Co-operate
in righteousness (tawalla) BUT
do not assist in crime and transgression (tabarra) - THESE TWO COMMANDMENTS ARE THE UNIVERSAL
MAXIMS OF JUSTICE.
______________________________________________________________________________________________
(5:2) Believers!
Neither desecrate the symbols of (devotion to) Allah, *5 nor the holy
month, nor the animals of offering, nor the animals wearing collars indicating
they are for sacrifice, nor ill-treat those who have set out for the Holy House
seeking from their Lord His bounty and good pleasure. *6 But once you
are free from Pilgrimage obligations, you are free to hunt. *7 Do
not let your wrath against the people who have barred you from the Holy Mosque
move you to commit undue transgressions; *8 rather,
help one another in acts of righteousness and piety, and do not help one
another in sin and transgression. Fear Allah. Surely Allah is severe in
retribution.
*5. Whatever characteristically represents either a
particular doctrine, creed, way of thought or conduct is recognized as its
symbol. For example, official flags, uniforms of the armed forces, coins, notes
and stamps are symbols used by governments so that their subjects - in fact all
those who live within their sphere of influence - treat them with proper
respect. Cathedrals, altars and crosses are symbols of Christianity. A special
bunch of hair on the head, a special kind of bead-rosary and the temple are
symbols of Hinduism. A turban, bracelet and Kirpan (a special dagger kept by
the Sikhs) are symbols of the Sikh religion. The hammer and sickle are the
symbols of Communism. The swastika has been the symbol of Aryan racialism. The
followers of these ideologies are required to treat these symbols with respect.
If a man insults any symbol associated with a particular ideology it is
regarded as an act of hostility; and if the person concerned is himself a
follower of that ideology then that insult is considered tantamount to an
abandonment of, and a revolt against it.
The expression 'sha'a'ir Allah' refers to all those rites which, in opposition to polytheism and outright disbelief and atheism, are the characteristic symbols of an exclusive devotion to God. Muslims are required to respect these symbols, regardless of the people among whom they are found, provided their underlying spirit is one of godliness and that they have not been tainted by either polytheistic or pagan associations. Hence, whenever a Muslim encounters something in either the creed or practice of a non-Muslim, which embodies any element of devotion and service to the One True God, he will identify himself with it and show respect to the symbols which represent it. For this true element in their religious life constitutes the point of agreement between them and the Muslims. The point of dispute is not that they serve God, but that they associate others in that service.
It should be recalled that this directive to treat the symbols of God with due respect was given at a time when a state of belligerency existed between the Muslims and the polytheists of Arabia, and Makka was under the occupation of the latter. Polytheistic tribes from all over Arabia used to visit the Ka'bah for Pilgrimage, and the routes of many of these tribes were within the reach-of the Muslims if they decided to attack. It was in such circumstances that the Muslims were told that, even though those people were polytheists, they should not be molested if they were proceeding towards the 'House of God'; that they should not be attacked during the months of Pilgrimage; and that the animals which they were carrying for sacrificial offering should not be touched. The element of godliness which persisted in their otherwise distorted religious life deserved to be respected.
*6. Following a general directive that the symbols of God should be treated with proper respect a few such symbols are mentioned specifically lest war fever lead even to the desecration of religious rites and symbols. The enumeration of these particular symbols does not mean that respect is due to these alone.
*7. Ihram is also one of the symbols of God and violation of any of the prohibitions which should be observed in that state is an act of sacrilege. The prohibition of hunting while in the state of ihram is mentioned in connection with the desecration of the symbols of God. When ihram is over, the prohibitions become void, and one is permitted to hunt.
*8. The unbelievers had prevented the Muslims from visiting the Ka'bah. In fact, in violation of the ancient usage of Arabia they had even deprived them of their right to make Pilgrimage. As a result, the Muslims felt inclined to prevent the pagan tribes from making their pilgrimage by not letting them pass along the routes to Makka which lay close to the Islamic domains, and to attack their trading caravans during the time of Pilgrimage (Hajj). God prevented them from carrying out this plan through the revelation.
The expression 'sha'a'ir Allah' refers to all those rites which, in opposition to polytheism and outright disbelief and atheism, are the characteristic symbols of an exclusive devotion to God. Muslims are required to respect these symbols, regardless of the people among whom they are found, provided their underlying spirit is one of godliness and that they have not been tainted by either polytheistic or pagan associations. Hence, whenever a Muslim encounters something in either the creed or practice of a non-Muslim, which embodies any element of devotion and service to the One True God, he will identify himself with it and show respect to the symbols which represent it. For this true element in their religious life constitutes the point of agreement between them and the Muslims. The point of dispute is not that they serve God, but that they associate others in that service.
It should be recalled that this directive to treat the symbols of God with due respect was given at a time when a state of belligerency existed between the Muslims and the polytheists of Arabia, and Makka was under the occupation of the latter. Polytheistic tribes from all over Arabia used to visit the Ka'bah for Pilgrimage, and the routes of many of these tribes were within the reach-of the Muslims if they decided to attack. It was in such circumstances that the Muslims were told that, even though those people were polytheists, they should not be molested if they were proceeding towards the 'House of God'; that they should not be attacked during the months of Pilgrimage; and that the animals which they were carrying for sacrificial offering should not be touched. The element of godliness which persisted in their otherwise distorted religious life deserved to be respected.
*6. Following a general directive that the symbols of God should be treated with proper respect a few such symbols are mentioned specifically lest war fever lead even to the desecration of religious rites and symbols. The enumeration of these particular symbols does not mean that respect is due to these alone.
*7. Ihram is also one of the symbols of God and violation of any of the prohibitions which should be observed in that state is an act of sacrilege. The prohibition of hunting while in the state of ihram is mentioned in connection with the desecration of the symbols of God. When ihram is over, the prohibitions become void, and one is permitted to hunt.
*8. The unbelievers had prevented the Muslims from visiting the Ka'bah. In fact, in violation of the ancient usage of Arabia they had even deprived them of their right to make Pilgrimage. As a result, the Muslims felt inclined to prevent the pagan tribes from making their pilgrimage by not letting them pass along the routes to Makka which lay close to the Islamic domains, and to attack their trading caravans during the time of Pilgrimage (Hajj). God prevented them from carrying out this plan through the revelation.
حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ
الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ
وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ
إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا
بِالْأَزْلَامِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ
دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ
دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ
دِينًا ۚ فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ ۙ فَإِنَّ
اللَّهَ غَفُورٌ رَحِيمٌ {5:3}
[Q5:3] Hurrimat 'alaikumul maitatu
waddamu wa lahmul khinzeeri wa maaa uhilla lighiril laahi bihee walmun khani
qatu wal mawqoozatu wal mutarad diyatu wanna teehatu wa maaa akalas sabu'u
illaa maa zakkaitum wa maa zubiha 'alan nusubi wa an tastaqsimoo bil azlaam;
zaalikum fisq; alyawma ya'isal lazeena kafaroo min deenikum falaa takhshawhum
wakh shawn; wlyawma akmaltu lakum deenakum wa atmamtu 'alaikum ni'matee wa
radeetu lakumul Islaama deenaa; famanidturra fee makhmasatin ghaira
mutajaanifil li ismin fa innallaaha Ghafoorur Raheem.
[Q5:3] Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of ALLAH (SWT) has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion; but whoever is compelled by hunger, not inclining willfully to sin, then surely ALLAH (SWT) is Forgiving, Merciful.
[Q5:3] Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of ALLAH (SWT) has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion; but whoever is compelled by hunger, not inclining willfully to sin, then surely ALLAH (SWT) is Forgiving, Merciful.
[Q5:3] Diharamkan kepada kamu (memakan) bangkai (binatang
yang tidak disembelih) dan darah (yang keluar mengalir) dan daging babi
(termasuk semuanya) dan binatang-binatang yang disembelih kerana yang lain dari
ALLAH (SwT) dan yang mati tercekik, dan yang mati dipukul dan yang mati jatuh
dari tempat yang tinggi dan yang mati ditanduk dan yang mati dimakan binatang
buas, kecuali yang sempat kamu sembelih (sebelum habis nyawanya) dan yang
disembelih atas nama berhala dan (diharamkan juga) kamu merenung nasib dengan
undi batang-batang anak panah. Yang demikian itu adalah perbuatan fasik. Pada
hari ini, orang-orang kafir telah putus asa (daripada memesongkan kamu) dari
agama kamu (setelah mereka melihat perkembangan Islam dan umatnya). Sebab itu
janganlah kamu takut dan gentar kepada mereka, sebaliknya hendaklah kamu takut
dan gentar kepadaKu. Pada hari ini, Aku telah sempurnakan bagi kamu agama kamu
dan Aku telah cukupkan nikmatKu kepada kamu dan Aku telah redakan Islam itu
menjadi agama untuk kamu. Maka sesiapa yang terpaksa kerana kelaparan (memakan
benda-benda yang diharamkan) sedang ia tidak cenderung hendak melakukan dosa
(maka bolehlah dia memakannya), kerana sesungguhnya ALLAH (SwT) maha Pengampun,
lagi Maha Mengasihani.
Please refer to the commentary of al Baqarah 2:173 for [1] carrion (corpse of a dead animal), [2] blood flesh of swine, and that over which [3] is invoked the name a ghayrallah (other than ALLAH (SWT). ALSO FORBIDDEN are [4] the strangled, [5] the
beaten down, [6] the fallen down, [7] the gored, [8] that which has been devoured by beasts of prey, and [9] that which has been slaughtered at altars; and also [10] dividing the meat by casting lots with arrows is
forbidden.
Illa
ma dhakkaytun-tadhkiyah means to cleanse (allowing
the heat in the body to pass away through the Islamic way of slaughter).
Ø From alyawm to Islama dina was revealed when the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) announced at Ghadir Khum: "Of whomsoever I am the mawla (master) Ali is his mawla (master)".
Please study the event of Ghadir Khum
in the commentary of verse 5:67 of this surah.
o Ahmad bin
Hanbal, the founder of Hanbali sect, writes in his Musnad that a Jew had told the
second caliph: "If
there were a similar declaration in the Pentateuch, the Jews would have celebrated
the day as a great festival."
THIS
VERSE IS ALSO A CLEAR TESTIMONY TO
THE PERFECTION OF THE RELIGION OF ISLAM. Please refer to the
commentary of al
Fatihah 1:7. ALLAH (SWT) has completed and perfected Islam only
when, under His command (Ma-idah 5:67), the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) had announced the imamat of Ali after the
termination of risalat - he being the last messenger
of ALLAH (SWT).
v Fakhruddin Razi has said that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) died 81 or 82
days after the revelation of this verse. All
authorities agree that no law-giving verse was revealed after this verse. [**]SO WITHOUT BELIEVING IN ALI AS THE IMMEDIATE SUCCESSOR OF THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), ACCORDING TO THIS VERSE, THE FAITH IS NEITHER COMPLETE
NOR PERFECT. THE INSTITUTION OF IMAMAT IS NECESSARY TO KEEP INTACT
THE FINAL WORD OF ALLAH (SWT) (THE QUR’AN) AND TO GUIDE MANKIND UNTO THE
RIGHT PATH TILL THE DAY OF RESURRECTION.
± As verse 67 of this surah is inevitably connected with this verse, please study its
commentary very carefully. To avoid repetition, all the historical, logical and rational arguments
with authentic references pertaining to the imamah of Ali and his descendants mentioned in verse 67 of
this surah have not been related
here. This verse
should be read as an immediate corollary of verse
67 of this surah.
**This fact stands confirmed by a large
number of non-Shia scholars, therefore,
if any tradition contrary to this fact is narrated by Bukhari and Muslim, based upon
diplomacy and political pressures, should be reviewed in the light of the bias
and hostility they, and men like them, display whenever they deal with the
merits of the Ahlul Bayt.
v In the first verse of this
surah it is said: "Verily
ALLAH (SWT) commands whatsoever He intends". So
there is no sense in questioning the will of ALLAH (SWT) if He intermingles
various issues in any chapter, or in one verse, or two closely connected
verses, or passages are placed away from each other. This arrangement was made by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) in his own lifetime.
After islama
dina, fa, in faman, connects its
following clause to the prohibitory clause preceding alyawma to islama dina, making the two
clauses in alyawma to islama dina parenthetical. In its esoteric significance fa may be connected
with the immediately preceding clauses to mean that Islam in its true form
is that which was made known at Ghadir
Khum in pursuance of verse 67 of
this surah.
REGARDING THE
DATE OF THE REVELATION OF THIS CHAPTER THERE IS NO CLEAR EVIDENCE TO THE EXACT
DATES OF ITS VERSES. THIS IS UNDOUBTEDLY ONE OF THE LATEST CHAPTERS REVEALED. The
context of the portion of the 3rd verse beginning from (this day are despaired those who disbelieve to this
day have I perfected for you your religion)
bears a clear testimony to its being the last verse of the Qur’an
revealed, for, if
anything, i.e.,
any part of the Qur’an had remained there, yet to be
revealed, there would be no meaning or justification in the revelation of this
verse declaring the perfection of the faith,
OTHERWISE any subsequent verses should not be the
part of the faith. And undoubtedly the context of the verse 67 of
this chapter proves its
revelation to be decidedly preceding this verse and comparing these two verses
together, it clearly establishes that there must be an inter-relation between
these two passages.
THE WORDING OF verse 67 is in emphatically imperative tone, saying to preach a
certain thing, warning otherwise to have not fulfilled the role of apostleship
at all. AND THE CONCLUDING CLAUSE OF verse 67
clearly indicate that in the
implementation of the order there was the risk and danger for the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad) against which assurance of ALLAH (SWT)’s protection is given therein,
as it is given here. The phrase ‘Maa Onzela’
in verse 67 if taken to mean, as done by some commentators, “whatever or all that has been sent unto
thee” would have been appropriate if it had been revealed and
conveyed, would be meaningless.
THEREFORE, irrespective of the sequence of this phrase in this verse the arrangement
of which is based on the consideration other than the order of revelation, it should
be read as to follow verse 67. Any statement or
tradition contrary to this fact, particularly of Bukhari and Muslim saying that this verse was
revealed at Arafat, should be taken as the outcome of diplomacy and the prejudice against
the historic declaration of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) at Ghadir Khum for purely political
bias and consideration, especially
in view of the fact that on the prohibitory matter of this verse as well as the
previous ones and also of the subsequent one had already been revealed and
conveyed earlier before the revelation of this phrase and verse 67. This statement of ours here should not be mistaken to mean any
misarrangement of the matter of Qur’an, for the present Qur’anic arrangement,
though divine, is based not on chronological but other considerations vide note
on ‘Thareef’ in the introduction of this book.
The brief answer to the question as to why this
passage has been placed here with the matter above it which is about prohibitory
matter and *why
this passage should precede verse 67 in
arrangement, is given in the preceding verse 1 of this Surah
“Verily
ALLAH (SWT) Commandeth whatever he intendeth.” The
same would be *the answer to the question about
the intermingling of various subjects in this chapter. THE CHAPTER BEGINS [1]
dealing with the obligatory nature of the transactions and covenants and [2] turn
immediately to what is lawful and unlawful in food AND THEN [3] jumps
to the hunting during pilgrimage. COMING BACK, [4] it goes again to the various
prohibitory meats AND [5] again turning to the most important question
regarding the security of the faith against the ill-will of the infidels
followed by [6]
the declaration of the completion of the faith AND [7] comes back to the exceptions to
the prohibitory orders. If these diversions and the
changes in the topics was due to the misarrangement of the Qur’anic matter in
the later period, there would be at least some evidence from the narrators to
show the actual position of each part of this verse and the position of each
verse in this Surah. The absence
of any such evidence is a best proof of the divine nature of the arrangements
by the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) during his
very lifetime.
______________________________________________________________________________________________
(5:3) Forbidden
to you are carrion, *9 blood, the flesh of swine, the animal
slaughtered in any name other than Allah's, *10 the animal which has either been strangled,
killed by blows, has died of a fall, by goring or that devoured by a beast of
prey - unless it be that which you yourselves might have slaughtered while it
was still alive *11 -
and that which was slaughtered at the altars. *12- *13 You are also forbidden to seek knowledge of your
fate by divining arrows. *14 All
these are sinful acts. This day the unbelievers have fully despaired of your
religion. Do not fear them; but fear Me. *15 This
day I have perfected for you your religion, and have bestowed upon you My
bounty in full measure, and have been pleased to assign for you Islam as your
religion. (Follow, then, the lawful and unlawful bounds enjoined upon you.) *16 As
for he who is driven by hunger, without being wilfully inclined to sin, surely
Allah is All-Forgiving, All-Compassionate. *17
*9.'Carrion' signifies the animal which has died a
natural death.
*10. This refers to the practice of pronouncing the name of anyone or anything other than God and dedicating the animal, as an offering, to either a holy personage, god or goddess before slaughtering. (For details see Towards Understanding the Qur'an, vol. I, Surah 2, n. 171.)
*11. It is lawful to eat the flesh of an animal which may have suffered from any of the above-mentioned accidents providing it was still alive until slaughtered. This verse also makes it clear that the flesh of an animal becomes lawful only by slaughtering ritually, and that no other method of killing is valid. The words dhabh and dhakah belong to the technical terminology of Islam and denote slitting the throat so that the blood is completely drained from the animal's body. The disadvantage of killing an animal by either guillotine or strangulation is that the greater part of the blood remains within the body, and at various places it sticks to the flesh and forms congealed lumps. If an animal is slaughtered by slitting the throat, on the other hand, the connection between mind and body remains intact for a short while, with the result that the blood is thoroughly drained out from all the veins and the flesh becomes fully cleansed of blood. We have just come across the injunction prohibiting the eating of blood. So only that flesh which has been purged of blood is declared lawful.
*12. The word nusub signifies all the places consecrated for offerings to others than the One True God, regardless of whether they are images of wood, stone or something else.
*13. The division of objects of eating and drinking into lawful and unlawful is based on their moral rather than their medicinal properties. God has left matters relating to the physical world to be tackled by man's own effort and striving. It is for man himself to discover by his own efforts which items of food and drink provide him with healthy nourishment and which are useless and harmful. The Law (Shari'ah) does not take upon itself to guide man in such matters. Had it undertaken such a task, perhaps one of the first things for it to do would have been to pronounce the prohibition of arsenic oxide. But one will notice that the Qur'an and Hadith mention neither arsenic oxide nor other things which either singly or jointly are fatal for man. The underlying considerations of the Law with regard to the various items of eating and drinking are their possible effects on man's morals and on the purity of his soul. This is in addition to the judgements that the Law makes with regard to the various means adopted by man in his quest for food - whether they are appropriate according to Islamic standards or not. It is impossible for man to determine what is beneficial and what is harmful for his morals; he has not been endowed with the capacities needed to arrive at sound conclusions on these matters, and so he frequently stumbles into error. Hence the Law undertakes to guide him in these matters and these matters alone. Whatever has been prohibited by Islam has been prohibited because of its bad effects on human morals, because of its repugnance to spiritual purity, and because of its association with false beliefs. Things which have been declared lawful have been so declared because they are untainted by these evils.
It may be asked why God did not specify the considerations underlying the prohibition of various things for this would have afforded us very valuable insights. In reply, it must be pointed out that it is impossible for us to fully grasp such considerations. The kind of questions we face are for instance: What are the corrupting effects of the consumption of either blood or the flesh of swine and carrion on our morals? The extent to which this corruption affects our morals, and the way in which certain things affect our morals is a matter that we are incapable of investigating, for we do not possess the means of weighing and measuring the moral properties of various things. To mention some of these bad effects would carry little weight with the sceptic, for how could he test the soundness of statements on such questions? Hence, God considers faith rather than man's own judgement as the main basis for observing the standards of lawfulness and prohibition. Whoever is fully convinced that the Qur'an is the Book of God, that the Prophet (peace be on him) was designated by Him, and that God is All-Knowing and All-Wise, will necessarily commit himself to observe the restrictions enjoined by God regardless of whether he is able to grasp the wisdom underlying them or not. Whoever lacks this basic conviction will avoid only those evils which are fully evident to human beings, and will remain a prey to all those which have not yet become apparent but which in fact are intrinsically harmful.
*14. The things which are prohibited in this verse fall into the following categories:
(1) Polytheistic divination, which is a form of omen-seeking whereby knowledge either about one's future or about matters beyond human perception, is sought from gods and goddesses. The polytheists of Makka had consecrated the idol Hubal in the Ka'bah for this purpose. Seven arrows had been placed at its altars and on each of them different words and sentences had been inscribed. Whenever people were faced with the question whether a certain course was wise or not, or they wanted to trace something lost, or sought a judgement in a murder case, or had other similar problems, they would approach the oracle of Hubal, present him with an offering as his fee, and pray to Hubal to issue a verdict on the question concerned. Then the oracle would draw arrows, and the inscription on the arrow which fell to a person's lot was deemed to represent the verdict of Hubal.
(2) Superstitious divination, which has also been prohibited, means that instead of deciding the problems of life in a rational way one should decide them on fanciful grounds. Or it could mean deciding matters by arbitrary interpretation of accidental events, or to have one's future prophesied by means which have not been reasonably established as adequate for obtaining knowledge about the future. This includes geomancy, astrology, fortune-telling and the numerous other methods adopted to determine omens.
(3) Games of chance are also prohibited and include all those transactions in which what one receives depends on chance and other purely accidental factors rather than on rational considerations such as either due payment or recompense for services rendered. This applies, for instance, to lotteries where the holder of an arbitrarily-drawn number receives a huge amount of money which has been obtained from thousands of other people. It also applies to crossword puzzles were the award of prizes does not depend on the actual correctness of the solution (since several correct solutions are possible) but on accidental conformity with the particular solution which is arbitrarily chosen as the only correct one by the sponsors of the puzzle. After prohibiting each of these three categories, the only kind of lot-drawing which Islam permits is that which one resorts to when obliged to make a decision either in favour of one of numerous permissible options or in favour of one out of two or more equally legitimate claimants. For instance, two persons have an equal claim over a thing which neither of them is prepared to relinquish, and at the same time there is no reasonable basis for preferring one to the other. In such a case, with the consent of the claimants, the matter may be settled by drawing lots. The Prophet (peace be on him) himself used to resort to drawing lots when he had to make a decision between two equal claimants, and when preferring one of them would cause distress and grievance to the other. (For such instances see Ahmad b. Hanbal, Musnad, vol. 4, p. 373; Bukhari, 'Nikah', 97 and 'Shahadat', 30; Muslim, 'Fada'il al-Sahabah', 88; Ibn Majah, 'Ahkam', 20, etc. - Ed.)
*15. 'This day', here, does not signify a particular day or specific date. It refers to that period of time when these verses were revealed. In our own usage, too, expressions like 'today' or 'this day' often have the sense of the 'present time'. 'This day the unbelievers have fully despaired of your religion' refers to the fact that the Muslims' religion had developed into a full-fledged system of life, reinforced by the authority and governmental power which it had acquired. The unbelievers who had hitherto resisted its establishment now despaired of destroying Islam and of forcing the believers back to their former state of Ignorance. The believers therefore no longer needed to fear men: they should fear God alone instead. Indeed, the Muslims were repeatedly asked to fear God, for they would not be treated lightly if they failed to carry out His commands, especially as there was no longer any justifiable excuse for such failure. If they still violated the law of God, there could be no basis for supposing that they did so under constraint: it must mean that they simply had no intention of obeying Him.
*16. The 'perfection of religion' mentioned in this verse refers to making it a self-sufficient system of belief and conduct, and an order of social life providing its own answers to the questions with which man is confronted. This system contains all necessary guidance for man, either by expounding fundamental principles from which detailed directives can be deduced or by spelling out such directives explicitly so that in no circumstances would one need to look for guidance to any extraneous source.
The bounty referred to in the statement: 'I have bestowed upon you My bounty in full measure', is the bounty of true guidance.
The statement: 'I have been pleased to assign for you Islam as your religion' means that, since the Muslims had proved by their conduct and their striving that they were honest and sincere about the commitment they had made to God in embracing Islam - the commitment to serve and obey Him - He had accepted their sincerity and created conditions in which they were no longer yoked in bondage to anyone but Him. Thus the Muslims were not prevented from living in submission to God out of extraneous constraints just as there were no constraints preventing them from subscribing to true beliefs. Having recounted these favours, God does not point out what should be the proper response to those favours. But the implication is obvious: the only appropriate response on the part of the believers must be unstinting observance of the law of God out of gratitude to Him.
According to authentic traditions this verse was revealed in 10 A.H. on the occasion of the Prophet's Farewell Pilgrimage. The context however, seems to indicate that it was revealed soon after the conclusion of the Treaty of Hudaybiyah (i.e. in 6 A.H.). All parts of the discourse in which this verse occurs are so tightly interwoven and so closely inter-connected that it hardly seems conceivable that it should have been inserted here several years later. My own estimate - and true knowledge of this lies with God alone - is that this verse was originally revealed in its present context (i.e. commenting upon the conditions prevailing at the time of the Treaty of Hudaybiyah). It is conceivable that the true significance of the verse was not then fully appreciated. But later on, when Islam prevailed over the whole of Arabia and the power of Islam reached a high point, God once again revealed this sentence to His Messenger and ordered him to proclaim it.
*17. See Towards Understanding the Qur'an, vol. I, Surah 2, n. 172.
*10. This refers to the practice of pronouncing the name of anyone or anything other than God and dedicating the animal, as an offering, to either a holy personage, god or goddess before slaughtering. (For details see Towards Understanding the Qur'an, vol. I, Surah 2, n. 171.)
*11. It is lawful to eat the flesh of an animal which may have suffered from any of the above-mentioned accidents providing it was still alive until slaughtered. This verse also makes it clear that the flesh of an animal becomes lawful only by slaughtering ritually, and that no other method of killing is valid. The words dhabh and dhakah belong to the technical terminology of Islam and denote slitting the throat so that the blood is completely drained from the animal's body. The disadvantage of killing an animal by either guillotine or strangulation is that the greater part of the blood remains within the body, and at various places it sticks to the flesh and forms congealed lumps. If an animal is slaughtered by slitting the throat, on the other hand, the connection between mind and body remains intact for a short while, with the result that the blood is thoroughly drained out from all the veins and the flesh becomes fully cleansed of blood. We have just come across the injunction prohibiting the eating of blood. So only that flesh which has been purged of blood is declared lawful.
*12. The word nusub signifies all the places consecrated for offerings to others than the One True God, regardless of whether they are images of wood, stone or something else.
*13. The division of objects of eating and drinking into lawful and unlawful is based on their moral rather than their medicinal properties. God has left matters relating to the physical world to be tackled by man's own effort and striving. It is for man himself to discover by his own efforts which items of food and drink provide him with healthy nourishment and which are useless and harmful. The Law (Shari'ah) does not take upon itself to guide man in such matters. Had it undertaken such a task, perhaps one of the first things for it to do would have been to pronounce the prohibition of arsenic oxide. But one will notice that the Qur'an and Hadith mention neither arsenic oxide nor other things which either singly or jointly are fatal for man. The underlying considerations of the Law with regard to the various items of eating and drinking are their possible effects on man's morals and on the purity of his soul. This is in addition to the judgements that the Law makes with regard to the various means adopted by man in his quest for food - whether they are appropriate according to Islamic standards or not. It is impossible for man to determine what is beneficial and what is harmful for his morals; he has not been endowed with the capacities needed to arrive at sound conclusions on these matters, and so he frequently stumbles into error. Hence the Law undertakes to guide him in these matters and these matters alone. Whatever has been prohibited by Islam has been prohibited because of its bad effects on human morals, because of its repugnance to spiritual purity, and because of its association with false beliefs. Things which have been declared lawful have been so declared because they are untainted by these evils.
It may be asked why God did not specify the considerations underlying the prohibition of various things for this would have afforded us very valuable insights. In reply, it must be pointed out that it is impossible for us to fully grasp such considerations. The kind of questions we face are for instance: What are the corrupting effects of the consumption of either blood or the flesh of swine and carrion on our morals? The extent to which this corruption affects our morals, and the way in which certain things affect our morals is a matter that we are incapable of investigating, for we do not possess the means of weighing and measuring the moral properties of various things. To mention some of these bad effects would carry little weight with the sceptic, for how could he test the soundness of statements on such questions? Hence, God considers faith rather than man's own judgement as the main basis for observing the standards of lawfulness and prohibition. Whoever is fully convinced that the Qur'an is the Book of God, that the Prophet (peace be on him) was designated by Him, and that God is All-Knowing and All-Wise, will necessarily commit himself to observe the restrictions enjoined by God regardless of whether he is able to grasp the wisdom underlying them or not. Whoever lacks this basic conviction will avoid only those evils which are fully evident to human beings, and will remain a prey to all those which have not yet become apparent but which in fact are intrinsically harmful.
*14. The things which are prohibited in this verse fall into the following categories:
(1) Polytheistic divination, which is a form of omen-seeking whereby knowledge either about one's future or about matters beyond human perception, is sought from gods and goddesses. The polytheists of Makka had consecrated the idol Hubal in the Ka'bah for this purpose. Seven arrows had been placed at its altars and on each of them different words and sentences had been inscribed. Whenever people were faced with the question whether a certain course was wise or not, or they wanted to trace something lost, or sought a judgement in a murder case, or had other similar problems, they would approach the oracle of Hubal, present him with an offering as his fee, and pray to Hubal to issue a verdict on the question concerned. Then the oracle would draw arrows, and the inscription on the arrow which fell to a person's lot was deemed to represent the verdict of Hubal.
(2) Superstitious divination, which has also been prohibited, means that instead of deciding the problems of life in a rational way one should decide them on fanciful grounds. Or it could mean deciding matters by arbitrary interpretation of accidental events, or to have one's future prophesied by means which have not been reasonably established as adequate for obtaining knowledge about the future. This includes geomancy, astrology, fortune-telling and the numerous other methods adopted to determine omens.
(3) Games of chance are also prohibited and include all those transactions in which what one receives depends on chance and other purely accidental factors rather than on rational considerations such as either due payment or recompense for services rendered. This applies, for instance, to lotteries where the holder of an arbitrarily-drawn number receives a huge amount of money which has been obtained from thousands of other people. It also applies to crossword puzzles were the award of prizes does not depend on the actual correctness of the solution (since several correct solutions are possible) but on accidental conformity with the particular solution which is arbitrarily chosen as the only correct one by the sponsors of the puzzle. After prohibiting each of these three categories, the only kind of lot-drawing which Islam permits is that which one resorts to when obliged to make a decision either in favour of one of numerous permissible options or in favour of one out of two or more equally legitimate claimants. For instance, two persons have an equal claim over a thing which neither of them is prepared to relinquish, and at the same time there is no reasonable basis for preferring one to the other. In such a case, with the consent of the claimants, the matter may be settled by drawing lots. The Prophet (peace be on him) himself used to resort to drawing lots when he had to make a decision between two equal claimants, and when preferring one of them would cause distress and grievance to the other. (For such instances see Ahmad b. Hanbal, Musnad, vol. 4, p. 373; Bukhari, 'Nikah', 97 and 'Shahadat', 30; Muslim, 'Fada'il al-Sahabah', 88; Ibn Majah, 'Ahkam', 20, etc. - Ed.)
*15. 'This day', here, does not signify a particular day or specific date. It refers to that period of time when these verses were revealed. In our own usage, too, expressions like 'today' or 'this day' often have the sense of the 'present time'. 'This day the unbelievers have fully despaired of your religion' refers to the fact that the Muslims' religion had developed into a full-fledged system of life, reinforced by the authority and governmental power which it had acquired. The unbelievers who had hitherto resisted its establishment now despaired of destroying Islam and of forcing the believers back to their former state of Ignorance. The believers therefore no longer needed to fear men: they should fear God alone instead. Indeed, the Muslims were repeatedly asked to fear God, for they would not be treated lightly if they failed to carry out His commands, especially as there was no longer any justifiable excuse for such failure. If they still violated the law of God, there could be no basis for supposing that they did so under constraint: it must mean that they simply had no intention of obeying Him.
*16. The 'perfection of religion' mentioned in this verse refers to making it a self-sufficient system of belief and conduct, and an order of social life providing its own answers to the questions with which man is confronted. This system contains all necessary guidance for man, either by expounding fundamental principles from which detailed directives can be deduced or by spelling out such directives explicitly so that in no circumstances would one need to look for guidance to any extraneous source.
The bounty referred to in the statement: 'I have bestowed upon you My bounty in full measure', is the bounty of true guidance.
The statement: 'I have been pleased to assign for you Islam as your religion' means that, since the Muslims had proved by their conduct and their striving that they were honest and sincere about the commitment they had made to God in embracing Islam - the commitment to serve and obey Him - He had accepted their sincerity and created conditions in which they were no longer yoked in bondage to anyone but Him. Thus the Muslims were not prevented from living in submission to God out of extraneous constraints just as there were no constraints preventing them from subscribing to true beliefs. Having recounted these favours, God does not point out what should be the proper response to those favours. But the implication is obvious: the only appropriate response on the part of the believers must be unstinting observance of the law of God out of gratitude to Him.
According to authentic traditions this verse was revealed in 10 A.H. on the occasion of the Prophet's Farewell Pilgrimage. The context however, seems to indicate that it was revealed soon after the conclusion of the Treaty of Hudaybiyah (i.e. in 6 A.H.). All parts of the discourse in which this verse occurs are so tightly interwoven and so closely inter-connected that it hardly seems conceivable that it should have been inserted here several years later. My own estimate - and true knowledge of this lies with God alone - is that this verse was originally revealed in its present context (i.e. commenting upon the conditions prevailing at the time of the Treaty of Hudaybiyah). It is conceivable that the true significance of the verse was not then fully appreciated. But later on, when Islam prevailed over the whole of Arabia and the power of Islam reached a high point, God once again revealed this sentence to His Messenger and ordered him to proclaim it.
*17. See Towards Understanding the Qur'an, vol. I, Surah 2, n. 172.
يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ ۖ قُلْ أُحِلَّ
لَكُمُ الطَّيِّبَاتُ ۙ وَمَا عَلَّمْتُمْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ
تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ ۖ فَكُلُوا مِمَّا أَمْسَكْنَ
عَلَيْكُمْ وَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ
اللَّهَ سَرِيعُ الْحِسَابِ {5:4}
[Q5:4] Yas'aloonaka maazaaa uhilla
lahum; qul uhilla lakumuttaiyibaatu wa maa'allamtum minal jawaarihi
mukallibeena tu'allimoonahunnamimmaa 'allamakumul laahu fakuloo mimmaaa amsakna
'alaikum wazkurus mal laahi 'alaih; wattaqul laah; innal laaha saree'ul hisaab.
[Q5:4]
They ask you as to what is allowed to them. Say: The good things are allowed
to you, and what you have taught the beasts and birds of prey, training them to
hunt-- you teach them of what ALLAH (SWT) has taught you-- so eat of that which
they catch for you and mention the name of ALLAH (SWT) over it; and be careful
of (your duty to) ALLAH (SWT); surely ALLAH (SWT) is swift in reckoning.
[Q5:4] Mereka bertanya kepadamu (wahai Muhammad): Apakah (makanan) yang dihalalkan bagi mereka? Bagi menjawabnya katakanlah: Dihalalkan bagi kamu (memakan) yang lazat-lazat serta baik dan (buruan yang ditangkap oleh) binatang-binatang pemburu yang telah kamu ajar (untuk berburu) mengikut cara pelatih-pelatih binatang pemburu. Kamu mengajar serta melatihnya (adab peraturan berburu) sebagaimana yang telah diajarkan ALLAH (SwT) kepada kamu. Oleh itu makanlah dari apa yang mereka tangkap untuk kamu dan sebutlah nama ALLAH (SwT) atasnya (ketika kamu melepaskannya berburu) dan bertakwalah kepada ALLAH (SwT) (dengan memelihara diri dari memakan yang diharamkan ALLAH (SwT)); Sesungguhnya ALLAH (SwT) Maha Cepat hitungan hisabNya.
[Q5:4] Mereka bertanya kepadamu (wahai Muhammad): Apakah (makanan) yang dihalalkan bagi mereka? Bagi menjawabnya katakanlah: Dihalalkan bagi kamu (memakan) yang lazat-lazat serta baik dan (buruan yang ditangkap oleh) binatang-binatang pemburu yang telah kamu ajar (untuk berburu) mengikut cara pelatih-pelatih binatang pemburu. Kamu mengajar serta melatihnya (adab peraturan berburu) sebagaimana yang telah diajarkan ALLAH (SwT) kepada kamu. Oleh itu makanlah dari apa yang mereka tangkap untuk kamu dan sebutlah nama ALLAH (SwT) atasnya (ketika kamu melepaskannya berburu) dan bertakwalah kepada ALLAH (SwT) (dengan memelihara diri dari memakan yang diharamkan ALLAH (SwT)); Sesungguhnya ALLAH (SwT) Maha Cepat hitungan hisabNya.
Jawrihi means
any hunting animal, BUT mimma amsakna restricts
the animal to be that who can hold the prey for its master. The adverb makallibin refers to dogs
only.
v According to the Ahlul Bayt ALLAH
(SWT)'s name should be mentioned at the time of setting the dog to catch the
prey. For details refer
to fiqh.
______________________________________________________________________________________________
(5:4) They
ask you what has been made lawful to them. Say: 'All clean things have been
made lawful to you, *18 and
such hunting animals as you teach, training them to hunt, teaching them the
knowledge Allah has given you - you may eat what they catch for you *19 - but invoke the name of Allah on it. *20 Have
fear of Allah (in violating His Law). Allah is swift in His reckoning.'
*18. There is a certain subtlety in how the query is
answered. Religious- minded people often fall into a prohibitionist mentality
by tending to regard as unlawful everything not expressly declared as lawful.
This makes them excessively fastidious and over-suspicious, and inclined to ask
for a complete list of all that is lawful and permitted. The Qur'an's response
to this question seems to be aimed, in the first place, at the reform of this
mentality. The questioners want a list of what is lawful so they can treat
everything else as prohibited, but the Qur'an provides them with a list of what
is prohibited and then leaves them with the guiding principle that all 'clean
things' are lawful. This means a complete reversal of the old religious outlook
according to which everything that has not been declared lawful is considered
prohibited. This was a great reform, and it liberated human life from many
unnecessary constraints. Henceforth, except for a few prohibitions, the lawful
domain embraced virtually everything.
The lawfulness of things has been tied, however, to the stipulation of their being clean so that no one can argue for the lawfulness of things which are unclean. The question which arises at this point is: How are we to determine which things are clean? The answer is that everything is clean apart from those things which can be reckoned unclean either according to any of the principles embodied in the Law or which are repellent to man's innate sense of good taste or which civilized human beings have generally found offensive to their natural feelings of cleanliness and decency.
*19.The expression 'hunting animals' signifies hounds, cheetahs, hawks and all those beasts and birds which men use in hunting. It is a characteristic of animals which have been trained to hunt that they hold the prey for their masters rather than devour it. It is for this reason that while the catch of these trained animals is lawful, that of others is prohibited.
There is some disagreement among the jurists as to the hunting animals whose catch is lawful. Some jurists are of the opinion that if the hunting animal, whether bird or beast, eats any part of the game, it becomes prohibited since the act of eating signifies that the animal hunted for its own sake rather than for the sake of its master. This is the doctrine of Shafi'i. Other jurists hold that the prey is not rendered unlawful even if the hunting animal has eaten part of the game; even if it has devoured one-third of the animal, the consumption of the remaining two-thirds is lawful, irrespective of whether the hunting animal is a bird or a beast. This is the view of Malik. A third group of jurists is of the opinion that if the hunting animal which has eaten part of the game is a beast it becomes prohibited, but not so if the hunting animal is a bird. The reason for this distinction is that hunting beasts can be trained to hold the game for their master whereas experience shows that hunting birds are not fully capable of receiving such instruction. This is the opinion of Abu Hanifah and his disciples. 'Ali, however, is of the opinion that it is unlawful to eat the catch of hunting birds because they cannot be trained to refrain from eating the game and to hold it merely for the sake of their master. (See the commentaries of Ibn Kathir, Jassas, Ibn al-'Arabi and Qurtubi on this verse. See also Ibn Rushd, Bidayat al-Mujtahid, vol. 2, pp. 440 ff. -Ed.)
*20.They should pronounce the name of God at the time of dispatching animals to the hunt. It is mentioned in a tradition that 'Adi b. Hatim asked the Prophet (peace be on him) whether he could use hounds for hunting. The Prophet (peace be on him) replied: 'If you have pronounced the name of God while dispatching your trained hound, eat what he has caught for, you. And if it has eaten from the game, then do not eat for I fear that the hound had caught the game for itself.' Then he inquired what should be done if one had pronounced the name of God while dispatching one's own hound, but later found another hound close to the prey. The Prophet (peace be on him) replied: 'Do not eat that, for you have pronounced the name of God on your own hound, but not on the other one.' (For relevant traditions see Bukhari, 'Dhaba'ih', 4, 10; Ibn Majah, 'Sayd', 3; Ahmad b. Hanbal, Musnad, vol. 1, p. 231 and vol. 4, p. 195 - Ed.) The verse under discussion makes it clear that it is necessary to pronounce the name of God while dispatching a hound to the hunt. If a man later finds the prey alive he should slaughter it. But if he does not find it alive it will still be lawful to eat it since the name of God has already been pronounced. The same rule applies with regard to shooting arrows in hunting.
The lawfulness of things has been tied, however, to the stipulation of their being clean so that no one can argue for the lawfulness of things which are unclean. The question which arises at this point is: How are we to determine which things are clean? The answer is that everything is clean apart from those things which can be reckoned unclean either according to any of the principles embodied in the Law or which are repellent to man's innate sense of good taste or which civilized human beings have generally found offensive to their natural feelings of cleanliness and decency.
*19.The expression 'hunting animals' signifies hounds, cheetahs, hawks and all those beasts and birds which men use in hunting. It is a characteristic of animals which have been trained to hunt that they hold the prey for their masters rather than devour it. It is for this reason that while the catch of these trained animals is lawful, that of others is prohibited.
There is some disagreement among the jurists as to the hunting animals whose catch is lawful. Some jurists are of the opinion that if the hunting animal, whether bird or beast, eats any part of the game, it becomes prohibited since the act of eating signifies that the animal hunted for its own sake rather than for the sake of its master. This is the doctrine of Shafi'i. Other jurists hold that the prey is not rendered unlawful even if the hunting animal has eaten part of the game; even if it has devoured one-third of the animal, the consumption of the remaining two-thirds is lawful, irrespective of whether the hunting animal is a bird or a beast. This is the view of Malik. A third group of jurists is of the opinion that if the hunting animal which has eaten part of the game is a beast it becomes prohibited, but not so if the hunting animal is a bird. The reason for this distinction is that hunting beasts can be trained to hold the game for their master whereas experience shows that hunting birds are not fully capable of receiving such instruction. This is the opinion of Abu Hanifah and his disciples. 'Ali, however, is of the opinion that it is unlawful to eat the catch of hunting birds because they cannot be trained to refrain from eating the game and to hold it merely for the sake of their master. (See the commentaries of Ibn Kathir, Jassas, Ibn al-'Arabi and Qurtubi on this verse. See also Ibn Rushd, Bidayat al-Mujtahid, vol. 2, pp. 440 ff. -Ed.)
*20.They should pronounce the name of God at the time of dispatching animals to the hunt. It is mentioned in a tradition that 'Adi b. Hatim asked the Prophet (peace be on him) whether he could use hounds for hunting. The Prophet (peace be on him) replied: 'If you have pronounced the name of God while dispatching your trained hound, eat what he has caught for, you. And if it has eaten from the game, then do not eat for I fear that the hound had caught the game for itself.' Then he inquired what should be done if one had pronounced the name of God while dispatching one's own hound, but later found another hound close to the prey. The Prophet (peace be on him) replied: 'Do not eat that, for you have pronounced the name of God on your own hound, but not on the other one.' (For relevant traditions see Bukhari, 'Dhaba'ih', 4, 10; Ibn Majah, 'Sayd', 3; Ahmad b. Hanbal, Musnad, vol. 1, p. 231 and vol. 4, p. 195 - Ed.) The verse under discussion makes it clear that it is necessary to pronounce the name of God while dispatching a hound to the hunt. If a man later finds the prey alive he should slaughter it. But if he does not find it alive it will still be lawful to eat it since the name of God has already been pronounced. The same rule applies with regard to shooting arrows in hunting.
الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۖ وَطَعَامُ
الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ وَطَعَامُكُمْ حِلٌّ لَهُمْ ۖ
وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا
الْكِتَابَ مِنْ قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ
غَيْرَ مُسَافِحِينَ وَلَا مُتَّخِذِي أَخْدَانٍ ۗ وَمَنْ يَكْفُرْ بِالْإِيمَانِ
فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ {5:5}
[Q5:5] Alyawma uhilla lakumut
taiyibaatu wa ta'aamul lazeena ootul Kitaaba hillul lakum wa ta'aamukum hillul
lahum wal muhsanaatu minal mu'minaati walmuhsanaatu minal lazeena ootul Kitaaba
min qablikum izaaa aataitumoohunna ujoorahunna muhsineena ghaira musaafiheena
wa laa muttakhizeee akhdaan; wa mai yakfur bil eemaani faqad habita 'amaluhoo
wa huwa fil Aaakhirati minal khaasireen.
[Q5:5]
This day (all) the good things are allowed to you; and the food of those who
have been given the Book is lawful for you and your food is lawful for them;
and the chaste from among the believing women and the chaste from among those
who have been given the Book before you (are lawful for you); when you have
given them their dowries, taking (them) in marriage, not fornicating nor taking
them for paramours in secret; and whoever denies faith, his work indeed is
of no account, and in the hereafter he shall be one of the losers.
[Q5:5] Pada masa ini dihalalkan bagi kamu (memakan makanan) yang lazat-lazat serta baik-baik. Dan makanan (sembelihan) orang-orang yang diberikan Kitab itu adalah halal bagi kamu dan makanan (sembelihan) kamu adalah halal bagi mereka (tidak salah kamu memberi makan kepada mereka) dan (dihalalkan kamu berkahwin) dengan perempuan-perempuan yang menjaga kehormatannya di antara perempuan-perempuan yang beriman, dan juga perempuan-perempuan yang menjaga kehormatannya dari kalangan orang-orang yang diberikan Kitab dahulu daripada kamu apabila kamu beri mereka mas kahwinnya, sedang kamu (dengan cara yang demikian), bernikah bukan berzina dan bukan pula kamu mengambil mereka menjadi perempuan-perempuan simpanan dan sesiapa yang ingkar (akan syariat Islam) sesudah dia beriman, maka sesungguhnya gugurlah amalnya (yang baik) dan adalah dia pada hari akhirat kelak dari orang-orang yang rugi.
[Q5:5] Pada masa ini dihalalkan bagi kamu (memakan makanan) yang lazat-lazat serta baik-baik. Dan makanan (sembelihan) orang-orang yang diberikan Kitab itu adalah halal bagi kamu dan makanan (sembelihan) kamu adalah halal bagi mereka (tidak salah kamu memberi makan kepada mereka) dan (dihalalkan kamu berkahwin) dengan perempuan-perempuan yang menjaga kehormatannya di antara perempuan-perempuan yang beriman, dan juga perempuan-perempuan yang menjaga kehormatannya dari kalangan orang-orang yang diberikan Kitab dahulu daripada kamu apabila kamu beri mereka mas kahwinnya, sedang kamu (dengan cara yang demikian), bernikah bukan berzina dan bukan pula kamu mengambil mereka menjadi perempuan-perempuan simpanan dan sesiapa yang ingkar (akan syariat Islam) sesudah dia beriman, maka sesungguhnya gugurlah amalnya (yang baik) dan adalah dia pada hari akhirat kelak dari orang-orang yang rugi.
According to Imam Jafar bin Muhammad al Sadiq the
word ta-am implies food made of grains not containing
flesh of permitted animals.
The Jews and the Christians do not follow
the prescribed method of slaughtering the animals, NOR do they
seek ALLAH (SWT)'s pleasure before killing the animal, therefore, to eat
flesh of any animal offered by them is not lawful for the Muslims.
µ "Whosoever denies the
faith, his deeds will be rendered useless" CLEARLY
LAYS DOWN THE PRINCIPLE THAT GOOD DEEDS CANNOT BE OF ANY USE UNLESS ONE BELIEVES IN ALLAH
(SWT), HIS MESSENGERS AND GUIDES APPOINTED BY HIM, AND THE DAY OF JUDGEMENT
This
verse gives permission to [1] the Muslims to eat the food
(made of grains) offered by the people of the book; AND ALSO [2] the chaste women of the people of the book are
lawful for the Muslims.
£ Wal muhsanat should be understood with
reference to ujurakunna, BECAUSE
BOTH these words have been used in verse 4:24 of an Nisa
while allowing mutatun nisa (temporary marriage). THEREFORE, instead of permanent wedlock, this
permission relates to mutatun nisa.
______________________________________________________________________________________________
(5:5) This
day all good things have been made lawful to you. The food of the People of the
Book is permitted to you, and your food is permitted to them. *21 And
permitted to you are chaste women, be they either from among the believers or
from among those who have received the Book before you, *22 provided you become their protectors in wedlock
after paying them their bridal-due, rather than go around committing fornication
and taking them as secret-companions. The work of he who refuses to follow the
way of faith will go waste, and he will be among the utter losers in the
Hereafter. *23
*21. The food of the People of the Book includes the
animals slaughtered by them. The rule that 'our food is lawful to them and
theirs lawful to us' signifies that there need be no barriers between us and
the People of the Book regarding food. We may eat with them and they with us.
But this general proclamation of permission is preceded by a reiteration of the
statement: 'All good things have been made lawful to you.' This indicates that
if the People of the Book either do not observe those principles of cleanliness
and purity which are considered obligatory by the Law or if their food includes
prohibited items, then one should abstain from eating them. If, for instance,
they either slaughter an animal without pronouncing the name of God or if they
slaughter it in the name of anyone else but God it is not lawful for us to eat
that animal. Likewise, if intoxicating drinks, the flesh of swine, and any
other prohibited thing is found on their dining table we may not justify our
partaking of such items on the ground that the persons concerned are People of
the Book.
The same applies to those non-Muslims who are not People of the Book, except for one difference - that whereas the animals slaughtered by the People of the Book are lawful provided they have pronounced the name of God at the time of slaughtering them, we are not permitted to eat the animals killed by non-Muslims who are not People of the Book.
*22.This expression signifies the Jews and the Christians. Of non-Muslim women, Muslims may marry only Christians and Jews, and of them only those who have been characterized as muhsanat (i.e. 'well-protected women').
There are differences among jurists as to the detailed application of this rule. The view of Ibn 'Abbas is that the expression 'People of the Book' here signifies only those People of the Book who are subjects of the Domain of Islam (Dar al-Islam). It is also unlawful to marry Jewish and Christian women who are either living in the Domain of War (Dar al-Harb) or in the Domain of Disbelief (Dar al-Kufr). The Hanafi jurists hold a slightly different opinion. Although they disapprove of marrying such women, it is not considered unlawful. Sa'id b. al-Musayyib and Hasan al-Basri are of the opinion that the verse warrants general application and hence there is no need to differentiate between those who are ahl al-Dhimmah (the non-Muslim subjects of the Islamic State) and those who are not.
There is also disagreement among the jurists about the connotation of the term muhsanat. 'Umar considered this word to signify only those women who are chaste and possess good moral character, and hence ahl al-Kitab women who are of loose character are excluded from this permission. This is also the opinion of Hasan al-Basri, Sha'bi and Ibrahim al-Nakha'i and of the Hanafi jurists. But Shafi'i considers this expression to have been used as an antonym of 'slave women', and hence it signifies all those ahl al-Kitab women who are not slaves. (Cf. the commentaries of Ibn Kathir, Ibn al-'Arabi and Qurtubi - Ed.)
*23.The declaration that marriage to ahl al-Kitab women is permitted is immediately followed by this warning which, in effect, means that those who avail themselves of this permission ought to be mindful of their faith and morals. They are urged to beware of infatuation with disbelieving women lest they also become enamoured of the ideas and beliefs which they cherish, thereby allowing their faith to dissipate. They are warned against adopting social patterns and modes of conduct inconsistent with the true requirements of their faith.
The same applies to those non-Muslims who are not People of the Book, except for one difference - that whereas the animals slaughtered by the People of the Book are lawful provided they have pronounced the name of God at the time of slaughtering them, we are not permitted to eat the animals killed by non-Muslims who are not People of the Book.
*22.This expression signifies the Jews and the Christians. Of non-Muslim women, Muslims may marry only Christians and Jews, and of them only those who have been characterized as muhsanat (i.e. 'well-protected women').
There are differences among jurists as to the detailed application of this rule. The view of Ibn 'Abbas is that the expression 'People of the Book' here signifies only those People of the Book who are subjects of the Domain of Islam (Dar al-Islam). It is also unlawful to marry Jewish and Christian women who are either living in the Domain of War (Dar al-Harb) or in the Domain of Disbelief (Dar al-Kufr). The Hanafi jurists hold a slightly different opinion. Although they disapprove of marrying such women, it is not considered unlawful. Sa'id b. al-Musayyib and Hasan al-Basri are of the opinion that the verse warrants general application and hence there is no need to differentiate between those who are ahl al-Dhimmah (the non-Muslim subjects of the Islamic State) and those who are not.
There is also disagreement among the jurists about the connotation of the term muhsanat. 'Umar considered this word to signify only those women who are chaste and possess good moral character, and hence ahl al-Kitab women who are of loose character are excluded from this permission. This is also the opinion of Hasan al-Basri, Sha'bi and Ibrahim al-Nakha'i and of the Hanafi jurists. But Shafi'i considers this expression to have been used as an antonym of 'slave women', and hence it signifies all those ahl al-Kitab women who are not slaves. (Cf. the commentaries of Ibn Kathir, Ibn al-'Arabi and Qurtubi - Ed.)
*23.The declaration that marriage to ahl al-Kitab women is permitted is immediately followed by this warning which, in effect, means that those who avail themselves of this permission ought to be mindful of their faith and morals. They are urged to beware of infatuation with disbelieving women lest they also become enamoured of the ideas and beliefs which they cherish, thereby allowing their faith to dissipate. They are warned against adopting social patterns and modes of conduct inconsistent with the true requirements of their faith.
SECTION 2
Special cleanliness for Prayer-Equity enjoined
Prescribed
cleanliness for prayer---Equity and piety enjoined---To fear ALLAH alone and
not the enemies.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى
الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ
وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ وَإِنْ كُنْتُمْ
جُنُبًا فَاطَّهَّرُوا ۚ وَإِنْ كُنْتُمْ مَرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ
أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا
مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ
مِنْهُ ۚ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَٰكِنْ
يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ
تَشْكُرُونَ {5:6}
[Q5:6] Yaaa aiyuhal lazeena aamanoo
izaa qumtum ilas Salaati faghsiloo wujoohakum wa Aidiyakum ilal maraafiqi
wamsahoo biru'oosikum wa arjulakum ilal ka'bayn; wa in kuntum junuban
fattahharoo; wain kuntum mardaaa aw'alaa safarin aw jaaa'a ahadum minkum minal
ghaaa'iti aw laamas tumun nisaaa'a falam tajidoo maaa'an fatayammamoo sa'eedan
taiyiban famsahoo biwujoohikum wa aideekum minh; ma yureedul laahu liyaj'ala
'alaikum min harajinw wa laakidy yureedu liyutah hirakum wa liyutimma m'matahoo
'alaikum la'allakum tashkuroon.
[Q5:6] O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, ALLAH (SWT) does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful.
[Q5:6] O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, ALLAH (SWT) does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful.
[Q5:6] Wahai orang-orang yang beriman, apabila kamu hendak
mengerjakan sembahyang (padahal kamu berhadas kecil), maka (berwuduklah) iaitu
basuhlah muka kamu, dan kedua belah tangan kamu meliputi siku dan sapulah
sebahagian dari kepala kamu dan (sapulah)basuhlah kedua belah kaki kamu
meliputi buku lali dan jika kamu berjunub (berhadas besar) maka bersucilah
dengan mandi wajib dan jika kamu sakit (tidak boleh kena air) atau dalam
pelayaran atau salah seorang dari kamu datang dari tempat buang air atau kamu
sentuh perempuan, sedang kamu tidak mendapat air (untuk berwuduk dan mandi),
maka hendaklah kamu bertayamum dengan tanah (debu) yang bersih, iaitu: Sapulah
muka kamu dan kedua belah tangan kamu dengan tanah debu itu. ALLAH (SwT) tidak
mahu menjadikan kamu menanggung sesuatu kesusahan (kepayahan), tetapi Dia
berkehendak membersihkan (mensucikan) kamu dan hendak menyempurnakan nikmatNya
kepada kamu, supaya kamu bersyukur.
WUDU AND TAYAMMUM, THE TWO METHODS OF
CLEANSING FOR PRAYING SALAT, HAVE BEEN PRESCRIBED IN
THIS VERSE.
v THE EMISSION OF SEED,
WHETHER IN WAKING OR IN SLEEP, MAKES BATHING (GHUSL) OBLIGATORY.
WUDU (ABLUTION)
IS DONE WITH WATER. IF WATER IS NOT AVAILABLE, OR
THERE IS A GENUINE DANGER TO HEALTH IF USED, THEN TAYAMMUM (USE OF DUST TO CLEANSE) HAS
BEEN PRESCRIBED. For details refer to fiqh. **It is written in Sahih Bukhari and
other books of history that the second caliph disliked
this divine ordinance so much that he was prepared not to pray at all rather
than observe these commands.
v THOSE WHO WIPE THE WHOLE HEAD WITH A WET HAND AND WASH THE FEET INSTEAD OF WIPING THEM WITH THE WET HANDS do not take into consideration
that which the ba in biru-usikum implies.
v In tayammum, again due
to the possessive particle ba in biwujuhikum, only a portion of the face and the hands have to be wiped -THE PARTS WHICH HAVE TO BE WASHED IN WUDU ARE WIPED
IN TAYAMMUM, AND THE PARTS WHICH ARE WIPED IN WUDU ARE OMITTED
IN TAYAMMUM.
THE INTENTION OF ALLAH (SWT) IS TO PURIFY AND
COMPLETE HIS FAVOUR. THIS VERSE IS LEGISLATIVE. IT IMPLIES
THAT WHOEVER SUBMITS TO ALLAH (SWT)'S COMMAND WILL GET HIS BLESSINGS. THE
WILL OF ALLAH (SWT) AS IN AHZAB 33:33 IS CREATIVE WHICH MEANS "BE;
AND IT BECOMES".
______________________________________________________________________________________________
(5:6) Believers!
When you stand up for Prayer wash your faces and your hands up to the elbows,
and wipe your heads, and wash your feet up to the ankles. *24 And
if you are in the state of ritual impurity, purify yourselves (by taking a
bath). *25 But
if you are either ill, travelling, have satisfied a want of nature or have had
contact with women and find no water then have recourse to clean earth and wipe
your faces and your hands therewith. *26 Allah
does not want to lay any hardship upon you; rather He wants to purify you and
complete His favours upon you *27 so
that you may give thanks.
*24. The explanation of this injunction by the
Prophet (peace be on him) indicates that washing of the face includes
rinsing one's mouth and inhaling water into the nostrils. Unless this is
done the washing of the face is not considered complete. Likewise, since
the ears are part of the head, 'wiping the head' includes wiping one's hands
over the external and internal parts of the ears as well. Moreover, before
starting to wash the other parts one should first wash one's hands so that the
instruments of washing are themselves clean.
*25. Janabah (the state of major ritual impurity) - whether caused by the sexual act or merely by seminal discharge - renders it unlawful to perform the ritual Prayer and to touch the Qur'an (for further details see Surah 4, nn. 67-9 above).
*26. For explanation see Surah 4, nn. 69-70 above.
*27. Just as purity of the soul is a blessing, so is cleanliness of the body. God's favour to man can be completed only when he has received comprehensive direction in respect of both spiritual purity and physical cleanliness.
*25. Janabah (the state of major ritual impurity) - whether caused by the sexual act or merely by seminal discharge - renders it unlawful to perform the ritual Prayer and to touch the Qur'an (for further details see Surah 4, nn. 67-9 above).
*26. For explanation see Surah 4, nn. 69-70 above.
*27. Just as purity of the soul is a blessing, so is cleanliness of the body. God's favour to man can be completed only when he has received comprehensive direction in respect of both spiritual purity and physical cleanliness.
وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ
وَمِيثَاقَهُ الَّذِي وَاثَقَكُمْ بِهِ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا ۖ
وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ {5:7}
[Q5:7] Wazkuroo ni'matal laahi 'alaikum
wa meesaaqahul lazee waasaqakum biheee iz qultum sami'naa wa ata'naa wattaqul
laah; innal laaha 'aleemum bizaatis sudoor.
[Q5:7] And remember the favor of ALLAH (SWT) on you and His covenant with which He bound you firmly, when you said: We have heard and we obey, and be careful of (your duty to) ALLAH (SWT), surely ALLAH (SWT) knows what is in the breasts.
[Q5:7] And remember the favor of ALLAH (SWT) on you and His covenant with which He bound you firmly, when you said: We have heard and we obey, and be careful of (your duty to) ALLAH (SWT), surely ALLAH (SWT) knows what is in the breasts.
[Q5:7] Dan
kenanglah nikmat ALLAH (SwT) (yang telah dikurniakanNya) kepada kamu serta
ingatlah perjanjianNya yang telah diikatNya dengan kamu, ketika kamu berkata:
Kami dengar dan kami taat (akan perintah-perintah ALLAH (SwT) dan RasulNya) Dan
bertakwalah kamu kepada ALLAH (SwT), kerana sesungguhnya ALLAH (SwT) Maha
Mengetahui akan segala (isi hati) yang ada di dalam dada.
THE COVENANT, MENTIONED IN THIS VERSE, WHEREWITH ALLAH
(SWT) has bound the faithful, AND BY VIRTUE of which His favour has been
bestowed on them, is that which has been referred to in VERSE 3 OF THIS
SURAH -THE LAST COVENANT TAKEN FROM THE
FAITHFULS AT GHADIR KHUM (please
refer to the commentary of verse 3 of this surah pertaining to "today I
have perfected for you your religion and have completed My favour upon you").
§ "When you said" refers to the reply they gave
to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) when he told them "of whomsoever I am the
master (mawla) Ali is
his master (mawla)." Please refer
to the commentary of verse 67 of this surah
for authentic references from the books written by well-known Muslim
(non-Shia) scholars; and to know the names of the historians, traditionists and
commentators who have reported the proceedings of the historic event at
Ghadir Khum.
§ "And fear ALLAH
(SWT); verily ALLAH (SWT) knows that which is (hidden) in your breasts
(hearts)" refers to the spirit of revolt, which at last
manifested itself in Saqifa Bani Sa-idah after the departure of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
THE REFERENCE TO THE COVENANT HERE is generally interpreted as to the oath of fidelity taken at ‘AQABAH’ or the swearing of the allegiance at ‘HUDAIBIYAH.’ BUT THE
EVENT MUST
BE MORE RECENT THAN THE REFERENCE MADE in verses 48:10 & 18.
µ BUT THE OATH OF FIDELITY taken by the early converts to Islam [1] was only by a few men only to protect the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) against the attacks of the Makkans which was fulfilled at Badr. MOREOVER, [2] the pledge was volunteered by the people themselves of their own goodwill;
THE COVENANT
REFERRED TO HERE is said to be the bounty of ALLAH (SWT) upon the people. [**] The covenant must naturally be a
blessing to the believer not only of the time BUT all those who may belong to
the fold until the Day of Resurrection.
µ IT MUST BE SOMETHING WORTH MENTIONING BY HIS BLESSINGS TO EVERY BELIEVER
IN THE TRUTH. It is the covenant about Ali
taken by ALLAH (SWT) through His Apostle Muhammad (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at Ghadir Khum by
which the door of divine guidance was declared open at the conclusion of ‘Risalat’ or the apostleship which
was undoubtedly the greatest blessing of ALLAH (SWT) to mankind.
µ THE ADDRESS IS TO THE MUSLIMS AND THE BOUNTIES REFERRED TO HERE ARE WHAT
IS MENTIONED IN THE LAST CLAUSE OF VERSE 3 (see note to it), and the covenant with which the Muslims were bound, is
the last covenant taken from them at Ghadir Khum by the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) in compliance to the commandment of
the Lord in Verse 67 for Ali ibne Abi Talib.
µ And ‘when ye said . . ?’ refers to the wording of the response from the audience to the
declaration of the ‘Wilayat’ (Lordship) of Ali ibne Abi Talib, by
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) on the 18th of Zilhaj 10 A.H. at Ghadir Khum which has been recorded by almost all
the historians and the traditionists, with all the details about what took
place on the spot on that historic day.
Only a few of the most prominent of the historians
of the Sunni School who recorded the event in all its details are:
1.
Muhammad ibne
Jareer-e-Tabari--------in his Kitabul Wilaya.
2.
Ahmed ibne Muhammad ibne
Tabari------in his Kitabul Manaqib Ali ibne Abi Talib.
3.
Maulvi Naliullah
Lucknavi------in his Mir’aatul Momineen.
4.
Raudhatus Safa
5.
Habibus Siyar
The response of Abu Bakr and Omar ibne Khattab and
particularly Omar mentioned by:
1. Hafiz ibne Abi Shaiba----- dated 235 A.H. 2. Ahmed ibne
Hambal----- dated 241 A.H. --- in his Musnad. 3. Hafiz Abul
Abbas Shaibani---- dated 303 A.H. 4. Hafiz Abu Ya’la e Moosali---- dated
307 A.H. 5. Hafiz Abu Jafar Muhammad ibne Jareer e Tabari---- dated 310--- in his
Tasfeer. 6. Hafiz Ahmed ibne Oqda e Koofi---- dated 33 A.H. ---- in his Kitabul
Vilayat. He records the event of Ghadir Khum on the authority of 300 Sahabees
(companions) of the Holy Prophet (saw). 7. Hafiz Abu
Abdullah-e-Marzabani-e-Baghdadi---- dated 385 A.H. 8. Hafiz ibne
Botta-e-Hambali---- dated 387 A.H. 9. Hafiz Abu Sayeed-e-Khargooshi----
dated 407 A.H. ---- in his Book ‘Sharaful Mustafa’. 10. Qazi Abu
Bakar Baqilani---- dated 403 A.H. 11. Hafiz Ahmed ibne
Mardwaih-e-Ispahani---- dated 416 A.H. ---- in his commentary. 12. Abu Is’haaq-e-Tha’labi---- dated 427 A.H. ---- in his commentary on
Qur’an. 13. Hafiz Ibne Sammane Razi---- dated 445 A.H. 14.
Mujeebudden-e-Tabari---- in his Riadhun Nadhara. 15. The
Al-Ghadeer of Amini gives all the details of the event at ‘Ghadir Khum on the
authority of sixty divines of the Sunni School who for generation have recorded
the event in all its detail.
See note to Verse 3 and Verse 67.
______________________________________________________________________________________________
(5:7) Remember
Allah's favour upon you *28 and
His covenant which He made with you when you said: 'We have heard and we obey.'
So do fear Allah. Allah has full knowledge even of that which is hidden in the
breasts of people.
*28. The 'favour' mentioned here denotes illuminating the
Straight Way, and entrusting to the believers the task of guidance and
leadership of the whole world.
يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ
لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ
أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ
إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ {4:8}
[Q5:8] Yaaa aiyuhal lazeena aamaanoo
koonoo qawwaa meena lillaahi shuhadaaa'a bilqist, wa laa yajrimannakum shana
aanu qawmin 'alaaa allaa ta'diloo; i'diloo; huwa aqrabu littaqwaa wattaqul
laah; innal laaha khabeerum bimaa ta'maloon.
[Q5:8] O you who believe! Be upright for ALLAH (SWT), bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety, and be careful of (your duty to) ALLAH (SWT); surely ALLAH (SWT) is Aware of what you do.
[Q5:8] O you who believe! Be upright for ALLAH (SWT), bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety, and be careful of (your duty to) ALLAH (SWT); surely ALLAH (SWT) is Aware of what you do.
[Q5:8] Wahai orang-orang yang beriman, hendaklah kamu
semua sentiasa menjadi orang-orang yang menegakkan keadilan kerana ALLAH (SwT),
lagi menerangkan kebenaran dan jangan sekali-kali kebencian kamu terhadap
sesuatu kaum itu mendorong kamu kepada tidak melakukan keadilan. Hendaklah kamu
berlaku adil (kepada sesiapa jua) kerana sikap adil itu lebih hampir kepada
takwa dan bertakwalah kepada ALLAH (SwT), sesungguhnya ALLAH (SwT) Maha
Mengetahui dengan mendalam akan apa yang kamu lakukan.
THE INSISTENCE ON BEING JUST AND IMPARTIAL WITHOUT
ANY CONSIDERATION AT ALL OF *ANY LOVE FOR OR *ENMITY AGAINST, ANY GROUP OR COMMUNITY IS ONE OF THE
UNIQUE CHARACTERISTICS OF ISLAM. **Fairness and **equity in dealings even with those who hate us are inimical or
hostile to us should never be neglected. THIS IS PIETY.
Refer to the commentary
of an Nisa 4:135.
______________________________________________________________________________________________
(5:8) Believers!
Be upright bearers of witness for Allah, *29 and do not let the enmity of any people move
you to deviate from justice. Act justly, that is nearer to God-fearing. And
fear Allah. Surely Allah is well aware of what you do.
*29. See Surah 4, nn. 164-5 above.
وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا
الصَّالِحَاتِ ۙ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ {5:9}
[Q5:9] Wa'adal laahul lazeena aamanoo
wa 'amilus saalihaati lahum maghfiratunw wa ajrun 'azeem.
[Q5:9] ALLAH (SWT) has promised to those who believe and do good deeds (that) they shall have forgiveness and a mighty reward.
[Q5:9] ALLAH (SWT) has promised to those who believe and do good deeds (that) they shall have forgiveness and a mighty reward.
[Q5:9] ALLAH (SwT) menjanjikan kepada orang-orang yang
beriman dan beramal soleh, mereka akan beroleh keampunan dan pahala yang
besar.
______________________________________________________________________________________________
(5:9) Allah
has promised those who believe and do righteous deeds forgiveness from sins and
a great reward.
وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا
أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ {5:10}
[Q5:10] Wallazeena kafaroo wa kazzaboo
bi Aayaatinaaa ulaaa'ika Ashaabul Jaheem.
[Q5:10] And (as for) those who disbelieve and reject our communications, these are the companions of the name (Hell-fire).
[Q5:10] And (as for) those who disbelieve and reject our communications, these are the companions of the name (Hell-fire).
[Q5:10] Dan orang-orang yang kafir serta mendustakan
ayat-ayat Kami (Al-Quran), merekalah ahli Neraka.
_____________________________________________________________________________________
(5:10) As
for those who disbelieve and give the lie to Our signs, they are destined for
the Blazing Flame.
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