Alhassanain(p) Network for Heritage and Islamic Thought

Section 14: All Polytheistic Traditions Denounced

Quest for the details of the unseen things discouraged - All polytheistic practices denounced -To call witness when anyone bequeaths at the time of his death.

Surah Al-Ma’idah, Verses 101 - 102

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَسْأَلُواْ عَنْ أَشْيَاء إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْأَلُواْ عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللّهُ عَنْهَا وَاللّهُ غَفُورٌ حَلِيمٌ

قَدْ سَأَلَهَا قَوْمٌ مِّن قَبْلِكُمْ ثُمَّ أَصْبَحُواْ بِهَا كَافِرِينَ

101. " O' you who have Faith! Do not ask about things (and secrets) which, if they are disclosed to you, may upset you. Yet, if you ask about them while the Qur'an is being sent down, they will be disclosed to you. Allah pardoned as to these matters and Allah is Forgiving, Forbearing."

102. "Surely some people before you asked for such (disclosures). Then they came to disbelieve in them."

Occasion of Revelation

Upon the occasion of revelation of these two verses, it has been narrated from Ali-ibn-Abi Talib (as) as follows:

"It happened that one day the Prophet of Islam (S) preached a sermon in which he stated the command of Allah about Hajj. Then, a person by the name of 'Akkashah (and according to another narration Suraqah) asked whether that commandment was ordained for only that year or they should perform Hajj every year.

The Holy Prophet (S) delayed to answer him, but the man obstinately repeated his question two or three times.

The Prophet (S) said:

"Woe to you! Why do you persist so much? If I answer you positively, performing Hajj will become obligatory for all of you every year. So, if it becomes obligatory every year, you will not be able to perform it and the offender of it will be a sinner. Hence, as long as I have not said a thing to you, do not urge on it.”

Then, the verse was revealed and dissuaded them from that action.

Improper Questions!

No doubt asking question is the key to the recognition of facts. The verses of the Qur'an and Islamic traditions have earnestly enjoined Muslims that they ask whatever they do not know.

But, in view of the fact that every rule usually has an exception, this basic educational principal has an exception, too. It is so that sometimes some affairs had better to be concealed in order that the system of the society be protected and the individuals' interests be safeguarded.

In such respects, researches and frequent questions, with the purpose of unveiling some facts, not only is not a virtue, but also is blameworthy and reprobated.

In this verse, the Qur'an has referred to this subject and explicitly says:

"O' you who have Faith! Do not ask about thing (and secrets) which, if they are disclosed to you, may upset you. ..."

But, since giving no answer to the questions that some persons sometimes urge on asking them repeatedly may cause some doubts for others which can bring forth greater evils, the Qur'an adds:

"... Yet, if you ask about them while the Qur'an is being sent down, they will be disclosed to you…."

In this case, you will fall into trouble.

Next to that meaning, the Qur'an implies that you should not imagine that when Allah is silent about some matters, He is neglectful of them. Nay! He desires to set you in some facilities. It says:

"...Allah pardoned as to these matters and Allah is Forgiving, Forbearing."

We recite in a tradition narrated from Imam Ali (as) who has said:

"Verily Allah has enjoined you some obligations, do not waste them; and He has assigned some limits for you, do not violate them; and He has prohibited you from some things, do not betray (secrets of) them; and He has kept silent for you about some things which He has never been concealed because of forgetfulness. Then, do not urge to disclose these things."1

In order to emphasize on the subject, this verse says:

"Surely some people before you asked for such (disclosures). Then they came to disbelieve in them. "

In the conclusion of this discussion, it is necessary to hint to this point that the above-mentioned verses never close the path of asking logical, training, and constructive questions for human beings. The discussed condition is only due to improper questions and seeking the affairs that not only they are not needed, but their concealment is also better and even, sometimes, necessary.

Surah Al-Ma’idah, Verse 103

مَا جَعَلَ اللّهُ مِن بَحِيرَةٍ وَلاَ سَآئِبَةٍ وَلاَ وَصِيلَةٍ وَلاَ حَامٍ وَلَـكِنَّ الَّذِينَ كَفَرُواْ يَفْتَرُونَ عَلَى اللّهِ الْكَذِبَ وَأَكْثَرُهُمْ لاَ يَعْقِلُونَ

103. "Allah has not appointed any Bahirah, Sa'ibah, Wasilah, and Ham, but those who disbelieve make up a lie against Allah, and most of them do not understand."

In this verse the Qur'an points to four improper innovations that were customary current among the pagan Arabs at the Age of Ignorance. For some reasons those people used to mark or nominate part of their animals, and prohibited eating their meat.

They did not count permitted to drink the milk of those animals, or to cut their wool, or to ride on them. In other word, they used to actually leave such animals useless.

The Holy Qur'an says:

"Allah has not appointed any Bahirah, Sa'ibah, Wasilah, and Ham....."

The Qur'an implies that Allah has not ordained anything in the nature of a Bahirah, or a Sa'ibah, or, Wasilah, or a Ham.

The explanation of these four animals are as follows:

1. The Arabic term / bahirah / was applied for the animal which had given birth to offsprings for five times and the fifth of them was a female animal (and according to another tradition a male one). They used to split the ears of such an animal and let it go for itself. They would not kill it after that.

2. The Pagan Arabs used the term /sa'ibah/ for a camel which had brought forth twelve (or ten) off springs. They left that camel free so that even no one would ride on it. They might only milk it occasionally in order to give that milk to their guests.

3. The term /wasilah/ used to be applied for the lamb which could bring forth a child for seven times. (Or, according to another tradition it was used for the lamb which could bring forth twins.) Killing such a lamb was also considered unlawful (haram) by them.

4. The Arabic word /ham/ was applied for the male animal which had been used for fecundating female animals of the same kind for ten times and each time a new progeny was brought forth from its seed.

Shortly speaking, the objective meaning of mentioning these animals has been the beasts which could serve their owners considerably and frequently through the way of being beneficial for them, and their owners, in turn, offered a kind of honor and freedom to such animals, too. Then, the verse continues saying:

"... but those who disbelieve make up a lie against Allah....."

These pagans and idol worshippers used to say that those false ideas were from the laws of Allah while most of them did not apply the least contemplation about their speech. They did not utilize their intellects when they blindly imitated others' manner. The verse says:

"... and most of them do not understand."

Surah Al-Ma’idah, Verse 104

وَإِذَا قِيلَ لَهُمْ تَعَالَوْاْ إِلَى مَا أَنزَلَ اللّهُ وَإِلَى الرَّسُولِ قَالُواْ حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لاَ يَعْلَمُونَ شَيْئًا وَلاَ يَهْتَدُونَ

104. "And when it is said to them: 'Come to what Allah has sent down and to the Messenger,' they say: 'That which we found our fathers upon is enough for us.' What! Even though their fathers did not know anything and did not follow the right way, (should they pave their way?)"

The fundamental principle is the Islamic culture, not the culture of the predecessors. Therefore, neither absolutely tending to the traditions is the principle nor the new things.

To have honor towards the predecessors and respecting them is acceptable, but following their ignorantly thoughts and manner is rejected. Blindly imitation is a sign of foolishness.

The verse says:

"And when it is said to them: 'Come to what Allah has sent down and to the Messenger,' they say: 'That which we found our fathers upon is enough for us.' What! Even though their fathers did not know anything and did not follow the right way, (should they pave their way?) "

Surah Al-Ma’idah, Verse 105

يَا أَيُّهَا الَّذِينَ آمَنُواْ عَلَيْكُمْ أَنفُسَكُمْ لاَ يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ إِلَى اللّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

105. "O' you who have Faith! take care of your own selves. He who strays cannot harm you when you are on the right way. To Allah is your return totally; then He will inform you of what you had been doing."

Everybody Is Responsible of One's Own Deeds

In the previous verse, the words were about the blindly imitation of the people of the Age of Ignorance from their misguided ancestors; and the Qur'an warned them that such an imitation did not adapt to wisdom and logic.

Having this meaning in mind, they might question that if they separated their account in such affairs with their ancestors, then what about the fate of their ancestors. Besides, suppose they left that imitation, what would be the fate of many people who acted under the influence of such an imitation?

In answer to these questions, the holy verse addresses the believers and implies that they are responsible of their own selves. These misguided persons from among their ancestors, friends, and relatives, contemporary with them, could not harm them if they were on the right path. It says:

"O' you who have Faith! take care of your own selves. He who strays cannot harm you when you are on the right way. ..."

Then, the Qur'an refers to the subject of Resurrection and the reckoning of everyone's deeds, and says:

"... To Allah is your return totally; then He will inform you of what you had been doing."

Surah Al-Ma’idah, Verse 106

يِا أَيُّهَا الَّذِينَ آمَنُواْ شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِّنكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنتُمْ ضَرَبْتُمْ فِي الأَرْضِ فَأَصَابَتْكُم مُّصِيبَةُ الْمَوْتِ تَحْبِسُونَهُمَا مِن بَعْدِ الصَّلاَةِ فَيُقْسِمَانِ بِاللّهِ إِنِ ارْتَبْتُمْ لاَ نَشْتَرِي بِهِ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَى وَلاَ نَكْتُمُ شَهَادَةَ اللّهِ إِنَّا إِذًا لَّمِنَ الآثِمِينَ

106. "O' you who have Faith! call to witness between you when death approaches any of you, while making a bequest, two just persons from among you, or two others from other than you, if you are traveling in the land and the affliction of death befalls you, detain the two after the prayer, then if you doubt them, they shall swear by Allah (saying): 'We will not sell it for any gain, even if it were a relative, and we will not conceal the testimony of Allah; for then we would indeed be among the sinners'."

Occasion of Revelation

Upon the revelation of the above holy verse, as well as its two successive ones, it has been narrated that: a Muslim believer, called Ibn-i-' Abi-Mariyah, accompanied with two Christian Arabs, by the mames of Tamim and 'Uday, came out of Medina with the intention of trade.

During the time they were traveling, Ibn-i-'Abi-Mariyah, who was a Muslim, became sick. He wrote his testament and hid it inside his properties. Then he trusted those properties with his Christian fellow-travelers.

Before his death, he bequeathed that those two Christians would deliver them to his family. After his death, those two fellow-travelers untied his furniture and took its worthy and interesting parts, and then they returned the rest to the inheritors of the man.

When the inheritors opened the parcel of the properties, they did not find some parts of what Ibn-i-'Abi-Mariyah had brought with him. But suddenly they saw the testament he had left. They found that the list of all the stolen things was recorded in that testament.

They detailed the matter for those two Christian fellow-travelers, but they denied and said that they delivered them what he had given them. Then, they could not help complaining the Prophet (S). So, the verse was revealed and stated its ordinance.

One of the most important matters that Islam emphasizes on is the subject of observing and protecting the rights and properties of people, and, in general, the execution of social justice.

At first, in order that the inheritors' rights in the properties of the diseased not to be spoilt, and that the rights of those members remained behind, including orphans and minors, not to be violated, the Qur'an instructs the believers, saying:

"O' you who have Faith! Call to witness between you when death approaches any of you, while making a bequest, two just persons from among you....."

Here, the expression of bearing witness, of course, is accompanied with the accomplishment of testament. In other words, these two persons are witnesses to both the testament and the executors of the testament.

Thus, the verse indicates that if you are on a journey and one of you is going to die and you cannot find any executors of testament and witnesses, then you may take two persons from non-Muslims for the purpose. The verse continues saying:

"... or two others from other than you, if you are traveling in the land and the affliction of death befalls you....."

The objective meaning of 'other than you' (non-Muslims) is only the people of the Book, viz. the Jews and the Christians, because nowhere Islam has attached importance to pagans and idolaters.

Then the verse says:

"... detain the two after the prayer, then if you doubt them, they shall swear by Allah (saying): We will not sell it for any gain, even if it were a relative....."

And also they should add:

"... and we will not conceal the testimony of Allah; for then we would indeed be among the sinners'."

It is cited in Qurar-ul-Hikam, vol. 1, p. 185 that Hadrat Imam Amir-ul-Mu'mineen Ali (as) said:

"The quickest retribution is the retribution of a false oath."

Surah Al-Ma’idah, Verse 107

فَإِنْ عُثِرَ عَلَى أَنَّهُمَا اسْتَحَقَّا إِثْمًا فَآخَرَانِ يِقُومَانُ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الأَوْلَيَانِ فَيُقْسِمَانِ بِاللّهِ لَشَهَادَتُنَا أَحَقُّ مِن شَهَادَتِهِمَا وَمَا اعْتَدَيْنَا إِنَّا إِذًا لَّمِنَ الظَّالِمِينَ

107. "Then if it becomes known that both of them have been guilty of a sin (of perjury), then two others (of Muslims) shall stand up in their place from among those nearest (to the diseased) who have a claim against them, and swear by Allah: 'Certainly our testimony if truer than the testimony of those two, and we have not transgressed (the limits), for then we would indeed be of the unjust'."

It should be unconcealed that when those persons, who are next of kin to the dead, bear witness or make an oath, their action is based on the information that they have had from before about the dead person's properties at the time of journey or other than that.

Therefore, you are not rightful to search or to be inquisitive, but when there comes forth new information, the situation changes. As the explanation of Mufradat-i-Raqib, an Arabic-Persian dictionary, indicates, an acknowledgment without any research, in Arabic language, is called /'uθr/

The verse says:

"Then if it becomes known that both of them have been guilty of a sin (of perjury), then two others (of Muslims) shall stand up in their place from among those nearest (to the diseased) who have a claim against them, and swear by Allah: 'Certainly our testimony if truer than the testimony of those two, and we have not transgressed (the limits), for then we would indeed be of the unjust'."

Surah Al-Ma’idah, Verse 108

ذَلِكَ أَدْنَى أَن يَأْتُواْ بِالشَّهَادَةِ عَلَى وَجْهِهَا أَوْ يَخَافُواْ أَن تُرَدَّ أَيْمَانٌ بَعْدَ أَيْمَانِهِمْ وَاتَّقُوا اللّهَ وَاسْمَعُواْ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ

108. "This (style) is more proper that they give testimony truly, or fear that other oaths be given after their oaths. And be in awe of Allah and hearken (His commandments), and Allah does not guide the transgressing people."

The statement of this verse is about the philosophy of severity and accuracy of the case which was referred to in the previous verses upon bearing witness and taking witnesses.

Taking oath after the establishment of prayer at the presence of people, causes that witnesses to be certainly true (not false), because if their witness is not accepted, that invalidity of their oath and witness may disgrace them in the society. The verse says:

"This (style) is more proper that they give testimony truly, or fear that other oaths be given after their oaths. And be in awe of Allah and hearken (His commandments), and Allah does not guide the transgressing people."

Note

1. Majma'-ul-Bayan, Vol. 3, P. 250 (Arabic version)

Section 15: Covetousness of this worldly life

Jesus only an apostle of Allah -The disciples of Jesus demanding Jesus to get food for them descended from heaven -Their coveting of this worldly provision.

Surah Al-Ma’idah, Verse 109

يَوْمَ يَجْمَعُ اللّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ قَالُواْ لاَ عِلْمَ لَنَا إِنَّكَ أَنتَ عَلاَّمُ الْغُيُوبِ

109. "(Remember) the Day Allah will gather the messengers, and say: 'What response were you given?' They will say: We have no knowledge, verily You are the All-Knowing of the Unseen'."

This verse, in fact, is a complement for the previous verses. At the end of those verses, where the words were about bearing witness upon right or wrong, the Qur'an enjoins people to piety and being afraid of offending the command of Allah.

In this verse, it warns people of the Day Allah gathers the prophets and asks them about their messenger ship and responsibility, and tells them what the people responded when they invited those people to the Truth. The verse says:

"(Remember) the Day Allah will gather the messengers, and say: ' What response were you given? ' ..."

The messengers will negate of having any knowledge from their own selves, and they will depend the whole facts to the knowledge of Allah (S.w.T.) Who knows all the Unseen and the concealed affairs of the world of existence.

Here is the rest of the verse:

"... They will say: 'We have no knowledge, verily You are the All-Knowing of the Unseen'."

Thus, the verse, addressing the concerning people, implies that they are confronted with such a Lord Who is All-Knowing and Who is the, Judge of such a court. Therefore, they must be careful of right and justice in their bearing witnesses, too.

In the concluding phrase of the verse, the Qur'an remarks that the real knowledge belongs to Allah, and whatever knowledge is found in any person bas been obtained from Him. It is similar to the fact that only He knows the Unseen, and He gives a part of its knowledge to whomever He desires.

Surah Al-Ma’idah, Verse 110

إِذْ قَالَ اللّهُ يَا عِيسى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَى وَالِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلاً وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالإِنجِيلَ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي وَتُبْرِئُ الأَكْمَهَ وَالأَبْرَصَ بِإِذْنِي وَإِذْ تُخْرِجُ الْمَوتَى بِإِذْنِي وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُواْ مِنْهُمْ إِنْ هَـذَا إِلاَّ سِحْرٌ مُّبِينٌ

110 "(Remember) when Allah said: 'O' Jesus, son of Mary! Remember My blessing on you and on your mother, when I strengthened you with the Holy Spirit, you spoke to the people (both) in the cradle (through miracle) and in adulthood (through revelation) and when I taught you the Book and the Wisdom and the Torah and the Evangel, and when you did make of clay a thing like the shape of a bird, by My leave and then did breathe into it and it became a bird, by My leave; and you did heal the blind and the leprous, by My leave, and you did raise the dead (from their graves), by My leave and (remember) when I withheld the Children of Israel from you when you brought them manifest proofs, but those who disbelieved among them said:'This is nothing but clear magic'."

From the above verse on, up to the end of Surah Al-Ma’idah, the contents of the verses are about Jesus (as).

In this verse speaking about Messiah (as), sorts of divine favors, and at the top of all, strengthening him with the Holy Spirit, have been stated.

The purpose of blessing on Messiah's mother may be the glad tidings about Jesus to her and the talk between Mary and the angels, referred to in verses 45 to 50 from Surah 'Ale-'Imran, No 3, where it says:

"(Remember) when the angels said: ' O' Mary ! ..."

Thus, even prophets should not neglect the remembrance of the blessings of Allah. Allah’s graces and blessings of Allah. Allah’s graces and blessings bestowed to His saints, cause encouragement in the followers of Truth.

There are some matters stated in this verse which will be referred to as follows:

1. A woman can be promoted so high in the rank that she may be spoken about together with a prophet.

"(Remember) when Allah said: 'O' Jesus, son of Mary! Remember My blessing on you and on your mother, when I strengthened you with the Holy Spirit....."

2. By a single statement in the cradle, Jesus confirmed both his own prophet hood and his mother's chastity and inerrancy.

"... you spoke to the people (both) in the cradle (through miracle) and in adulthood (through revelation)....."

3. Prophets should have both knowledge and awareness; and also they should know the words of the former prophets and have a new message both.

"... and when I taught you the Book and the Wisdom and the Torah and the Evangel....."

4. The miraculous breath of Christ caused an inanimate thing to fly. But the hearts of the Children of Israel were not moved by it.

"... and when you did make of clay a thing like the shape of a bird, by My leave....."

5. When Allah gives prophets the ability of restoring to life and healing the sick, people's supplicating and imploring for help must also be permissible. (We question the opponents of this idea whether it can be considered that Allah gives an ability to a person but prohibits people from paying attention to it. )

"... and then did breathe into it and it became a bird, by My leave; and you did heal the blind and the leprous, by My leave, and you did raise the dead (from their graves), by My leave....."

6. The Children of Isreal attempted the life of Jesus (as), but that malice was warded off by Allah.

"...and (remember) when I withheld the Children of Israel from you when you brought them manifest proofs, but those who disbelieved among them said: 'This is nothing but clear magic'."

Imam Rida (as) said:

"There were two phrases carved on the ring of Jesus (as) which were recited: " Happy is the servant by whom Allah is remembered; and woe on the servant because of whom Allah be forgotten."1 .

Jesus (as) said:

"Whatever bad word that you utter, you will receive its response in Hereafter."2

Imam Sajjad (as) said that Jesus (as) told the disciples:

"Verily the world is a bridge to pass through, so do not try to furnish and maintain it."3

Surah Al-Ma’idah, Verse 111

وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُواْ بِي وَبِرَسُولِي قَالُوَاْ آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ

111. "And (remember) when I revealed unto the disciples: 'Believe in Me and in My Messenger,' they said: 'We believe, and bear You witness that we are Muslims (who submit ourselves) '."

The objective meaning of 'revealing unto the disciples', mentioned in the verse, is either inspiring unto their own hearts, or conveying the Message by the way of revealing it unto Jesus (as).

Thus, sometimes Allah may inspire some inspiration unto the receptive hearts.

The Divine inspirations unto people are alongside the path of confirming the Divine Prophets, inspirations, not against them. Therefore believing in Allah is not aloof from believing in His Messenger.

The verse says:

"And (remember) when I revealed unto the disciples: 'Believe in Me and in My Messenger,' they said: 'We believe, and bear You witness that we are Muslims (who submit ourselves) '."

Surah Al-Ma’idah, Verses 112 - 113

إِذْ قَالَ الْحَوَارِيُّونَ يَا عِيسَى ابْنَ مَرْيَمَ هَلْ يَسْتَطِيعُ رَبُّكَ أَن يُنَزِّلَ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَاء قَالَ اتَّقُواْ اللّهَ إِن كُنتُم مُّؤْمِنِينَ

قَالُواْ نُرِيدُ أَن نَّأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا وَنَعْلَمَ أَن قَدْ صَدَقْتَنَا وَنَكُونَ عَلَيْهَا مِنَ الشَّاهِدِينَ

112. "(Remember) when the disciples said: 'O'Jesus son of Mary! is your Lord able to send down to us a table from the sky? ' (Jesus) said: 'Be in awe of Allah if you are believers'."

113. "They said: 'We desire to eat from it, and our hearts would be at rest, and we would know that you have told us the truth, and that we may be of the witnesses upon it'."

This holy verse points the well-known process of 'The table of Food' sent from the sky. It says:

"(Remember) when the disciples said: 'O' Jesus son of Mary! is your Lord able to send down to us a table from the sky? ..."

Messiah became uneasy of this question of theirs, their statement contained the smell of doubt, because he had brought plenty of verses and signs for them. So, as a warning, he admonished them:

"…(Jesus) said: 'Be in awe of Allah if you are believers'."

But, soon after that, they informed Jesus that they had not an evil aim by that suggestion. They said that they did not intend obstinacy, but they wanted to eat from that 'Table of Food' in order to obtain not only the luminosity created by that nutrition in their souls (because nutrition certainly affects in man's soul), but also their hearts would be at rest.

So, by observing that great miracle, they might reach the bound of certainty of sight and knew that whatever he had told them was true, and that they could bear witness over it.

The verse says:

"They said: 'We desire to eat from it, and our hearts would be at rest, and we would know that you have told us the truth, and that we may be of the witnesses upon it'."

Explanations

1. The reason that the Surah has been nominated by the appellation of 'Al-Ma'idah' is because of the very desire of 'Table of Food' that they demanded to come from the sky.

2. The Arabic word 'Al-Ma'idah ' means both 'food' and 'the table wherein there is food'.

Surah Al-Ma’idah, Verse 114

قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنزِلْ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَاء تَكُونُ لَنَا عِيداً لِّأَوَّلِنَا وَآخِرِنَا وَآيَةً مِّنكَ وَارْزُقْنَا وَأَنتَ خَيْرُ الرَّازِقِينَ

114. "Jesus, son of Mary, said: 'O' Allah, our Lord! send down to us a table from the sky, to be a festival for us, for the first of us and for the last of us and a sign from You; and provide us (with our) sustenance, for You are the best of sustainers."

All supplications mentioned in the Qur'an begin with /rabbana/ 'O' our Lord'!, but in this verse it has begun with two words 'O' Allah, our Lord !'. This difference may be for the importance of this miraculous happening and the concerning consequences.

Supplication, imploring for help and asking a boon from the side of the friends of Allah, is permissible. The supplication of Jesus in this verse is as follows:

"Jesus, son of Mary, said: 'O' Allah, our Lord! send down to us a table from the sky, to be a festival for us, for the first of us and for the last of us and a sign from You; and provide us (with our) sustenance, for You are the best of sustainers."

There have been prophets sent for all human beings and generations in the history of man.

To celebrate a festival is a proper action from the point of the Qur'an. The birth of the friends of Allah and the mission of the 'Messenger of Allah (S) is not less than the descent of the table of food from the sky. So, we must always learn things from the Signs of Allah and His Power.

Surah Al-Ma’idah, Verse 115

قَالَ اللّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ فَمَن يَكْفُرْ بَعْدُ مِنكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لاَّ أُعَذِّبُهُ أَحَدًا مِّنَ الْعَالَمِينَ

115. "Allah said: ' Verily I will send it unto you, but whoever shall disbelieve thereafter among you, surely will I punish him with a punishment such as I do not punish anyone in the worlds (with the like of it)'."

From the point of threat, this verse is at the top in the Qur'an for warning people.

"Allah said: 'Verily I will send it unto you, but whoever shall disbelieve thereafter among you, surely will I punish him with a punishment such as I do not punish anyone in the worlds (with the like of it)'."

It is evident that the more a person expects (i.e. the Table of Food from the sky) the more he should undertake. A high summit has a dangerous deep valley.

However, it should be noted that although the table of food was descended from the sky for the companions of Jesus (as), according to some traditions, there descended fruits from Heaven for the Holy Prophet (S), too, and the essence of Fatimah (as) was formed from those heavenly fruits.

Notes

1. Bihar-ul-'Anwar, vol. 14, p. 247

2. Bihar-ul-'Anwar, vol. 14, p. 314

3. Bihar-ul-'Anwar, vol. 14, p. 319

Section 16: Teachings of Jesus corrupted after his departure

Teachings of Jesus -Jesus was deified after his departure -Reward for the Faithful,

Surah Al-Ma’idah, Verse 116

وَإِذْ قَالَ اللّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَـهَيْنِ مِن دُونِ اللّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلاَ أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنتَ عَلاَّمُ الْغُيُوبِ

116. "And when Allah says: ' O' Jesus son of Mary! did you say to the people: 'Take me and my mother for two gods besides Allah ?' He (Jesus) says: 'Glory be to You! It was not mine to utter what I had no right to (say). Had I said it, then You would have known it. You know whatever is in my self and I do not know what is in Your Self. Verily You are the Knower of all the unseen'."

Disgust of Jesus from His Followers' Idolatry!

This verse and a couple of verses next to it discuss about the word of Allah with Jesus (as) on the Day of Judgment. It says:

"And when Allah says: ' O' Jesus son of Mary! did you say to the people: 'Take me and my mother for two gods besides Allah?' ..."

With a high respect, Jesus replies a few sentences in answer to this question.

1. At first he begins his expression with glorification of Allah from any partner and compeer, and says:

He (Jesus) says: ' Glory be to Your ..."

2. Then he continues saying that how he could say what was not appropriate to him.

"... It was not mine to utter what I had no right to say ..."

In fact, not only he negates this meaning from himself, but also he says that basically he has not such a right, and a statement like that does not apt to his rank and his situation at all.

3. Then he refers to the infinite knowledge of Allah, and, as his evidence, he says:

Had I said it, You would have known it. You know whatever is in my self; and I do not know what is in Your Self: Verily You are the Knower of all the unseen'."

Surah Al-Ma’idah, Verses 117 - 118

مَا قُلْتُ لَهُمْ إِلاَّ مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُواْ اللّهَ رَبِّي وَرَبَّكُمْ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ وَأَنتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ

إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

117. "I did not say to them (anything) except what you commanded me with; (saying): 'That worship Allah, my Lord and your Lord.' And I was a witness to them so long as I was among them. But when You took me up, You were the Watcher over them, and You are witness to all things."

118. " If You punish them, then surely they are Your servants; and if You forgive them, then You are indeed the Mighty, the Wise."

Prophets are infallible and do not do anything but the command of Allah. They cause no change in the Divine revelation.

Prophet Jesus (as) considered himself as other people and trained by Allah. However, prophets are witnesses to the deeds of people. The verse says:

"I did not say to them (anything) except what you commanded me with; (saying): 'That worship Allah, my Lord and your Lord.' And I was a witness to them so long as I was among them. But when You took me up, You were the Watcher over them, and You are witness to all things."

In the above-mentioned second holy verse, Jesus (as) introduces himself as a good-for-nothing one, and, depending the acts of punishment and forgiveness on Allah, he confesses that he has no ability or effectiveness in this regard.

It is only He (S.w.T.) Who has authority over His Own servants. He may punish them or forgive them as He pleases. Neither His forgiveness is a sign of weakness, nor His punishment is undue and unwise.

The verse says:

"If You punish them, then surely they are Your servants; and if You forgive them, then You are indeed the Mightly, the Wise."

As Abuthar has narrated, one night the Holy Prophet (S) repeated this verse again and again until morning. He (S) recited it in his prayers when he bowed down and prostrated. He asked for forgiveness so much so that it was bestowed to him1 .

Surah Al-Ma’idah, Verses 119 - 120

قَالَ اللّهُ هَذَا يَوْمُ يَنفَعُ الصَّادِقِينَ صِدْقُهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ عَنْهُ ذَلِكَ الْفَوْزُ الْعَظِيمُ

لِلّهِ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا فِيهِنَّ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

119. "Allah said: 'This is the day when shall benefit the truthful ones their truth. For them there are gardens beneath which rivers flow wherein shall they abide forever. Allah is well-pleased with them and they are well-pleased with Him. This is the great success."

120. "To Allah belongs the sovereignty of the heavens and the earth and whatever is in them, and He is All-Powerful over all things."

Following the explanation mentioned about the talk of Allah with Jesus, the content of this verse refers to the words of Allah after that talk and it says:

"Allah said: ' This is the day when shall benefit the truthful ones their truth. ..."

Then, concerning the reward of the truthful ones, the Qur'an says as follows:

"... For them there are gardens beneath which rivers flow wherein shall they abide forever....."

More significant than that blessing, which is of the material examples, there is this blessing that:

"... Allah is well-pleased with them and they are well-pleased with Him....."

And, there is no doubt that this great merit, which is inclusive of material and spiritual merits, is counted the great salvation. The verse continues saying:

"... This is the great success."

In the second verse, it points to the possession and sovereignty of Allah, when it says:

"To Allah belongs the sovereignty of the heavens and the earth and whatever is in them, and He is All-Powerful over all things."

Note

1. Tafsir-i-Maraqi; Vol. 7, P. 66

Surah Al-‘An’am, Chapter 6, Introduction

Introduction to the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, the Beneficent, the Merciful

This Surah is the sixty-ninth Surah that was revealed to the Prophet (S) in Mecca. As the Traditions of Ahlul-Bayt (as) indicate, all the verses of this Surah were revealed at the same time.

Similar to other Meccan Suras, the basic aim of this Surah is inviting people to the triple principals of unity of Allah, Prophecy, and Resurrection, but most of all, it emphasizes on monotheism and opposing paganism and idolatry.

Paying attention carefully to the contents of the verses of this Surah can remove the soul of hypocrisy and disperse from among Muslims, and cause the ears to be hearing, the eyes to be clear-sighted, and the hearts (minds) to be knowledgeable.

About the virtue of this Surah, in the Islamic traditions, it is cited that when this Surah was revealed, seventy thousand angels were taking after it. And that every believer who recites it, (because of its light, his soul and self may be satiated from the spring of monotheism and) all those angels will ask forgiveness for that person.1

Also, 'Ayyashi himself has narrated from 'Abi-Basir that Imam Sadiq (as) said: "Surah Al-'An'am was revealed at the same time while seventy thousand angels were respectfully accompanying it, because there has mentioned the name of Allah in seventy occurrences of it. If people knew how much virtue there lies in its recitation, they would never leave it out."

Then Imam (as) continued saying: "Whoever is in want of a requirement from Allah and he desires it to be granted, he should establish four units (rak'at) of prayer consisting of At-Fatihat-ul-Kitab and Surah Al-'An'am. Then when he finishes the recitation of the Surah, he should recite the following supplication:

O' The Generous! O' The Generous! O' The Generous!

O' The Great! O' The Great O' The Great!

O' Greater than any great!

O' The Hearer of supplications!

O' He Whom nights and days do not change!

Blessing and peace be upon Muhammad and his descendents!

May You have mercy upon my weakness, my poverty, my neediness, and my wretchedness!

O' He Who had mercy upon Jacob, the elder, while He returned Yusef, his dear one, to him!

O' He Who had mercy on Job after his long trial (of affliction)!

O' He Who had mercy upon Muhammad and Who sheltered him, the orphan!

And Who assisted him against tyrants of Quraysh and their false deities, and gave him authority upon them!

O' Helper! O' Helper! O' Helper!

"By Allah! If you recite this supplication and ask Allah for your whole needs, He will bestow (them to) you."2

Ali-ibn-'Ibrahim has narrated from Hadrat Rida (as), the eighth Imam, who said:

"Surah Al-'An'am was sent down at the same time and seventy thousand angels accompanied it with the sound of glorification, exaltation and proclamation of His greatness. Whoever recites this Surah, angels will give glory (unto Allah) for him until the Resurrection Day."3

Notes

1. Bihar-ul-'Anwar, Vol. 91, P. 348

2. Tafsir by 'Ayyashi, Vol. 1, P. 353 - Tafsir-ul-Burhan, Vol. 1, P. 514

3. Tafsir by Ali-ibn-'Ibrahim

Surah Al-Ma’idah, Chapter 5, Section 12

Surah Al-Ma'idah, Verse 87

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُحَرِّمُواْ طَيِّبَاتِ مَا أَحَلَّ اللّهُ لَكُمْ وَلاَ تَعْتَدُواْ إِنَّ اللّهَ لاَ يُحِبُّ الْمُعْتَدِينَ

87. "O' you who have Faith! Do not prohibit the good things that Allah has made lawful to you, and do not transgress. Verily Allah does not like the transgressors."

It happened that one day the Messenger of Allah (S) was speaking for people about the Hereafter and the scenes of the gathering-place of Resurrection. The audience were so touched at heart and wept that some of them decided, from then on, not to consume any good food, to prohibit comfort unto themselves, to observe a fast, to abandon their wives, and to sleep at nights less than before.

They swore over that decision to be loyal to it. When the Prophet (S) was informed of it, he mustered people in the mosque and told them: "I eat food; I sleep at nights and do not abandon my wives. Our religion is not the creed of retreat and monasticism. The monasticism of my ummah is the holy struggle. Whoever goes a direction other than my style is not a Muslim."

Some of them asked what they would do for the oaths they had taken. The subsequent verses were revealed saying that Allah does not call them to account for their vain (unintentional) oaths.

Imam Sadiq (as) said:

"Whoever makes a lawful thing unlawful for, himself (through a vow), the one must accomplish it, and there is nothing upon him. ..."1

Explanations

1. Islam is the religion of 'Fitrah' (nature), wherein retreat and monasticism, or excess and defect are forbidden.

2. A Muslim submits to the command of Allah. He neither turns a lawful thing into an unlawful one, nor vice versa.

The Holy Prophet (S) said:

"O' people! What I have made lawful is lawful until the day of Judgment, and what I have forbidden is forbidden until the day of Judgment."2

3. Edible things, clothing, and the whole lawful pleasures have been created for the usage of humankind.

4. When using the lawful things, be careful of avoiding extravagance.

"... Do not transgress ..."

5. The vows, covenants and oaths that are against the explicit prohibitions of the text of the Qur'an, are worthless and invalid.

Surah Al-Ma’idah, Verse 88

وَكُلُواْ مِمَّا رَزَقَكُمُ اللّهُ حَلاَلاً طَيِّبًا وَاتَّقُواْ اللّهَ الَّذِيَ أَنتُم بِهِ مُؤْمِنُونَ

88. "And eat from the lawful and good things which Allah has provided for you; and be in awe of Allah Whom you have Faith in."

In the previous verse, the words were about the prohibition of unlawful things, while in this verse it has enjoined people to lawfully enjoying the merits of Allah. It says:

"And eat from the lawful and good things which Allah has provided for you;"

The only condition in this course is that you should avoid opposing the command of Allah in whom you believe.

"... and be in awe of Allah whom you have Faith in."

That is, your faith to Allah requires that you respect all his commandments both in enjoying the merits of Allah and observing moderation and piety.

The Holy Prophet (S) said:

"It is obligatory for every Muslim believer, man or woman, to gain lawful things."3

Again, the Holy Prophet (S) said:

"Worship consists of seventy parts, the best of which is seeking the lawful material."4

Also, the Holy Prophet (S) said:

"Seeking for lawful sustenance is the same as holy struggle in the way of Allah".5

The Holy Prophet (S) said:

"Next to the obligatory prayers, seeking for lawful (sustenance) is necessary and compulsory."6

The Holy Prophet (S) said:

"Gaining income through a lawful way, is the most exalted deed."7

Surah Al-Ma’idah, Verse 89

لاَ يُؤَاخِذُكُمُ اللّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَـكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الأَيْمَانَ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلاَثَةِ أَيَّامٍ ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ وَاحْفَظُواْ أَيْمَانَكُمْ كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ

89. "Allah does not call you to account for your vain (unintentional) oaths, but he calls you to account for what you have pledged solemnly. So its atonement is feeding ten paupers with the average of what you feed your own families, or clothing them, or freeing a slave. But whoever does not find (the means to do so), should fast for three days. That is the atonement of your oaths when you pledge. But guard your oaths. Thus Allah makes His Signs clear for you in order that you might be thankful."

The Atonement of Oaths

In this verse, the general discussion is about the oaths which are taken upon the fields of making the lawful things into unlawful ones, and the like of them. These oaths, from this point of view, are divided into two sorts. At first, it says:

"Allah does not call you to account for your vain (unintentional) oaths....."

The objective meaning of 'vain oaths', as the commentators and jurisprudents have said, is the oaths that do not aim a definite goal and those that have not been taken intentionally and decidedly. Besides, the contents of such oaths are against the laws of religion, viz. they are estimated as opposite to the commands of Allah.

The second sort is the oaths which are taken willfully, intentionally, decidedly, and earnestly. Referring to these kinds of oaths, in the continuation of the verse, the Qur'an says:

"... but he calls you to account for what you have pledged solemnly....."

And Allah charges you with a duty to fulfill these oaths.

For the validity of an oath, of course, only its being earnest is not enough, but the content of the oath should be a lawful matter, at least. It should also be noted that an oath is not reputable except by the Name of Allah.

Therefore, if someone takes an oath by Allah, it is obligatory to perform it according to his oath. So, if he breaches his pledge, one of the following three atonements is necessary to be performed by the one. At first, it says:

"... So its atonement is feeding ten paupers ..."

Yet, in order that some people do not take this general ordinance so that they think they can give any low and worthless material of food as atonement, the Qur'an clearly explains the quality of this food, saying that it must be:

"... With the average of what you feed your own families....."

The second is: to cloth ten needy persons with proper clothing.

"... or clothing them....."

The appearance of this verse, of course, indicates that the clothing should be of a sort which normally covers the body.

Yet it can be of various kinds according to the seasons and places in different periods.

To answer to the question that whether, from the point of quality, the minimum material is enough or the average should be observed here, too, as the absoluteness of the verse implies, any sort of clothing can be enough.

The third is:

"....freeing a slave...."

Sometimes it happens that there may be some persons who are able to fulfill neither of the above two atonements. Therefore, next to stating these ordinances, it says:

"... But whoever does not find (the means to do so), should fast for three days....."

After that, as an emphasis, the Qur'an says:

"... That is the atonement of your oaths when you pledge ..."

But, in order that no one might consider that by giving atonement, breaching the proper oaths is not unlawful, it says:

"... But guard your oaths ..."

The purpose or this phrase is that you should be careful not to commit sins by breaching your oaths.

And, finally, at the end of the verse, in order that you might be grateful for these ordinances and commandments, which guarantee the happiness and felicity of both an individual and society, the Qur'an says:

"... Thus Allah makes His Signs clear for you in order that you might be thankful."

Surah Al-Ma’idah, Verse 90

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأَنصَابُ وَالأَزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

90. "O' you who have Faith! Verily wine, gambling, idols, and (dividing by) arrows are an abomination of the Satan's work, so avoid it, that you may be prosperous."

At the time of the advent of Islam, the Arabs customarily were intensively interested in poetry, wine, and fighting. The Divine revelations concerning the prohibition of wine were gradually conveyed.

At first, there revealed a verse stating that provision is supplied from date and grapes either, from which you can obtain intoxication, too8. This indication of intoxication implies the statement of its badness.

The Qur'an, then, has referred to the benefits of gambling and wine (and also that their containing sin is greater than their benefits9 . After that the Divine verse was revealed enjoining not to establish prayer at the state of being intoxicated10 . And, finally, the above verse was revealed which considered wine as an abomination, a Satanic action, and ordained that it is unlawful.11

The Arabic term /xamr/ (wine) is derived from the same root as the Arabic word /xumur/ (cover) is. In Arabic, the veil of a woman is called /ximar/; since it covers the hairs. Similarly, wine covers the wisdom.

The Arabic term /maysir/ is derived from /yusr/ with the meaning of easiness, since, in gambling, players sometimes earn money by that play without tolerating any trouble.

The Qur'anic term /'azlam/ means a kind of lottery done with some sticks of arrows. It used to be performed before Islam, at the Age of Ignorance.

Explanations

1. In Islam, having Faith and drinking wine do not agree with each other.

2. Drinking wine and gambling are in the same row with idolatry.

"….Verily wine, gambling, idols, and…"12

3. The Islamic commandments and prohibitions have been ordained reasonably and wisely.

"... and (dividing by) arrows are an abomination of the Satan's work, so avoid it ..."

4. The verse enjoins to avoid not only drinking wine, but also approaching it. The reason of this ordinance is that a sound nutrition is effective in the prosperity of human beings. Therefore, it enjoins to avoid intoxication, so that you may be prosperous. The verse says:

"... So avoid it, that you may be prosperous."

Any kind of cooperation concerning wine, including its production, distribution and consumption, prohibited.

Imam Baqir (as) has narrated from the Holy Prophet (S) that he cursed ten groups of people who are concerned somehow with drinking wine. They are as follows:

"Its planter, its guardian, its maker, its drinker, its cupbearer, its bearer, its receiver, its seller, its purchaser, and anyone who, in a way, devours from its income."13

Surah Al-Ma’idah, Verse 91

إِنَّمَا يُرِيدُ الشَّيْطَانُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاء فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللّهِ وَعَنِ الصَّلاَةِ فَهَلْ أَنتُم مُّنتَهُونَ

91. "Certainly Satan desires to cast enmity and hatred among you by wine and gambling, and to hinder you from the remembrance of Allah, and from prayer. So will you stop?"

Considering the concerning statistics, a great number of murders, crimes, accidents, divorces, psychic sicknesses, and renal diseases and so on, are caused by wine, liquor. Here, in stating the philosophy of its prohibition, the Qur'an emphasizes on two points: social harms and spiritual losses, (including enmity, and neglecting both prayers and the remembrance of Allah).

Explanations

1. Stating the philosophy of ordinances is one of the factors of the effectiveness of speech.

2. All the factors that may create grudge and rancor should be challenged against.

3. Any action or any person that causes enmity and hatred amongst people is Satanic.

4. Anything, like wine or gambling, that causes the negligence of a person from the remembrance of Allah and establishment of prayers is obscene.

5. Wherever enmity and hatred come forth, it is appropriate to devote material gains, whatever they may be. (There is some profit in wine and gambling, too, but, because of their evil effects, they are prohibited).

6. The mental harms and spiritual losses are the most important damages, both bodily and financially. Wine has also bodily harm, yet, here, hatred and negligence have been emphasized on.

Thus, the prohibition of drinking liquor and gambling, enjoined by Allah, is for the goodness and improvement of people's affairs both in this world and the Hereafter.

Ibn-Abas, a leading commentator, says that the target of the verse is Sa'd-ibn-'Abi-Waghghas and a man from the Helpers who had compacted the agreement of brotherhood with each other. A man from among the Helpers invited Sa'd to a party. They prepared a table of food and wine and drank so much so that they became intoxicated.

At that time they boasted to each other so violently that their dispute ended to a conflict. The Helper took a piece of bone and struck on the nose of Sa'd so vigorously that his nose was smashed. Then Allah sent down this verse about them.

The verse means that Satan wishes to seduce you and attract you toward drinking wine in order to take your wisdom from you, and persuade you to do some evil things that you do not do them in an ordinary state.

Ghattadah says that some people played gambling upon their own property and wives. At last, those who had lost their property and their wives sat in grief, planning to take vengeance from their rivals. Therefore, gambling has no consequence but grudge and enmity.

By this way, Satan desires to hinder you from the remembrance of Allah, so that you do not offer your thanks for His bounties.

Satan also desires to make you neglectful of prayer, which is the firm base of the religion. So, obey Allah (S.w.T.) and be not heedless of His prohibition. The verse says:

"Certainly Satan desires to cast enmity and hatred among you by wine and gambling, and to hinder you from the remembrance of Allah, and from prayer. So will you stop?"

Surah Al-Ma’idah, Verse 92

وَأَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَاحْذَرُواْ فَإِن تَوَلَّيْتُمْ فَاعْلَمُواْ أَنَّمَا عَلَى رَسُولِنَا الْبَلاَغُ الْمُبِينُ

92. " And obey Allah and obey the Messenger, and beware but if you turn away, then know that Our Messenger's duty is only conveyance (of the Message) Manifest."

The governmental and political commandments of the Messenger of Allah (S) are similar to, and the same as, the commandments of Allah, and for this reason it is obligatory to obey them.

Those who refrain to obey the command of Allah deserve to be punished. So, there is no responsibility upon the Messenger of Allah save conveying the message of Allah and stating it manifestly.

The verse says:

"And obey Allah and obey the Messenger, and beware, but if you turn away, then know that Our Messenger's duty is only conveyance (of the Message) Manifest."

Surah Al-Ma’idah, Verse 93

لَيْسَ عَلَى الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُواْ إِذَا مَا اتَّقَواْ وَّآمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ ثُمَّ اتَّقَواْ وَّآمَنُواْ ثُمَّ اتَّقَواْ وَّأَحْسَنُواْ وَاللّهُ يُحِبُّ الْمُحْسِنِينَ

93. "On those who have Faith and do good deeds, there is no sin in regard to what they ate (before prohibition) so long as they are virtuous and faithful and do good deeds, then still they be virtuous (upon prohibited things) and believe (in their prohibition), then they are virtuous (due to prohibited things) and do good; and Allah loves the doers of good."

When the verse of prohibitions of gambling and drinking wine was revealed, there were some people who asked about their condition regarding to the time before that revelation or the condition of those who had not heard of that ordinance yet and were living in some far distances.

The verse answers them implying that those who have believed and have done good deeds but have not received this ordinance, if they have drunk wine or have devoured from the income of gambling, there is no sin on them. The verse says:

"On those who have Faith and do good deeds, there is no sin in regard to what they ate (before prohibition) ..."

Yet, this ordinance has conditioned that such people should be virtuous, have Faith, and do good actions. Here is the continuation of the verse:

"... so long as they are virtuous and faithful and do good deeds....."

This subject is repeated once more in the verse, when it says:

"... then still they be virtuous (upon prohibited things) and believe (in their prohibition)....."

And, for the third time this meaning is repeated, with a little difference, of course. It says:

"... then they are virtuous (due to prohibited things) and do good...."

So, at the end of the verse, it says:

"... and Allah loves the doers of good."

Each of these three senses of virtuousness refers to a stage of feeling responsibility and piety.

However, the great commentators of both outstanding sects of Islam: Sunnites and Shi'ites, have vastly explained upon the commentary of this verse, especially about the phrase /fi ma ta'imu/ (in regard to what they ate), and mentioning the subject of 'virtue' for three times in their commentary books.

In order to observe conciseness here, we have not narrated those detailed explanations, but you can refer to their commentary books, some of which are as follows:

Tafsir-i-Al-Mizan, Ali-ibn-'Ibrahim, Al-Kashif, Majma'-ul-Bayan, At-Tibyan, 'Atyab-ul-Bayan, Nur-uth-Thaqalayn, Abul-Futuh-i-Razi, Manhaj-us-Sadiqin, As-safi, Mulla-Sadra, Shubbar, Ayyashi, Ibn-i-'Abbas, Furat-ul-Kafi, At-Tafsir by Imam Hasan-'Askari, Jawami'-uj-Jami', Jami'-ul-Bayan by Muhammad-ibn-Jarir-i-Tabari, Vol. 5 PP. 36 - 37, Zad-ul-Masir-Fi-'Ilm-ut- Tafsir by Ibn-ul-JauZi, Vol. 2, P. 419, Tafsir-i-Ibn-i-Kathir, Vol. 2, PP. 91 - 92, Tafsir-ul-kabir by Fakhr-i-Razi; Parts 11 - 12, P. 83.

Notes

1. Mustadrak-ul-Wasa'il, vol. 3, p. 52

2. Bihar-ul-Anwar, vol., 2, p. 260

3. Bihar-ul-Anwar, vol. 100, p. 9

4. Safinat-ul-Bihar, ward /halala/, p. 298

5. Kanz-ul-'Ummal, vol. 1, p. 6

6. Kanz-ul-'Ummal, vol. 4, p. 5

7. Kanz-ul-'Ummal, vol. 4, p. 4

8. Surah 'An- Nahl. No.16. verse 67

9. Surah Al-Baqarah. No.2. verse 219

10. Surah An- Nisa'. No.4. verse 43

11. Musnad Ahmad-i-Hanbal, Sunan-i-Abi-Dawood, Nisaiee and Tarmathi have stated a vast explanation about the Occasion of Revelation of this verse which is suggested to be referred to.

12. Some Islamic traditions indicate that the drinker of wine is counted like an idolater.

13. Nur-uth-Thaqalayn, vol. 1, P. 670

Section 13: Security of the Ka 'bah Inviolable

Hunting during pilgrimage period, prohibited-the Inviolable Security of Ka'bah declared.

Surah Al-Ma’idah, Verse 94

يَا أَيُّهَا الَّذِينَ آمَنُواْ لَيَبْلُوَنَّكُمُ اللّهُ بِشَيْءٍ مِّنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ اللّهُ مَن يَخَافُهُ بِالْغَيْبِ فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ

94. "O' you who have Faith! Allah will surely try you with something of the game which your hands and your spears can reach, so that Allah may ascertain who fears Him in secret. So whoever transgresses after that for him there is a painful punishment."

During the time when a pilgrim to Mecca is in pilgrim garment and is performing the pilgrimage rites, the one has not the right of hunting.

During the same time, occasionally it happens that a hunt approaches a person so nigh that he can catch it by a simple jump, but the trial of Allah is in this fact that we should not touch the hunt. So, if we hunt it, the punishment of Allah includes us.

Hunting itself brings forth no painful chastisement, but chastisement is for the breaking law. In the land where Abraham overlooked Ishmael, you would overlook the hunts either. The verse says:

"O' you who have Faith! Allah will surely try you with something of the game which your hands and your spears can reach, so that Allah may ascertain who fears Him in secret. So whoever transgresses after that for him there is a painful punishment".

Surah Al-Ma’idah, Verse 95

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْتُلُواْ الصَّيْدَ وَأَنتُمْ حُرُمٌ وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاء مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَو عَدْلُ ذَلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِهِ عَفَا اللّهُ عَمَّا سَلَف وَمَنْ عَادَ فَيَنتَقِمُ اللّهُ مِنْهُ وَاللّهُ عَزِيزٌ ذُو انْتِقَامٍ

95. "O' you who have Faith! kill no game while you are in pilgrim garb: and anyone of you who kills it intentionally, its atonement is the like in cattle of what he has killed, as (to this likeness) two just persons among you judge, (and the animal) will be an offering reached to the Ka'bah, or the atonement (of it) is feeding the poor, or the equivalent of that in fasting, that he may taste the effect of his action. Allah has pardoned whatever is a thing of the past; and whoever returns (to it), Allah will take vengeance on him, and Allah is Mighty, the Lord of Retribution."

In this verse, the command of the prohibition of hunting at the time of being in pilgrim garment, with a general condition, has been issued more clearly and precisely.

It says:

"O' you who have Faith! Kill no game while you are in pilgrim garb....."

Then, it points to the atonement of hunting in the condition of being in pilgrim garb, and says:

"... and anyone of you who kills it intentionally, its atonement is the like in cattle of what he has killed....."

That is, such a person should sacrifice that animal and give its meat to some needy ones.

Here, the purpose of 'the like' is the likeness of the size and the shape of the animal. It is in this sense that, for example, if a person hunts a wild big animal, such as the ostrich, he should choose an ostrich as atonement; or if he hunts a deer, he should sacrifice a lamb with nearly the same size.

And, since some people may fall into suspicion upon the subject of likeness, in this regard, the Qur'an ordains that this matter should be fulfilled under the judgment of two just persons, possessed of some knowledge among you. It says:

"... as (to this likeness) two just persons among you judge....."

And, for the place where this animal should be sacrificed, the Qur'an commands that it must be killed as a sacrifice dedicated to the Ka'bah and in the land of Ka'bah. It says:

"... (and the animal) will be an offering reached to the ka'bah....."

Then, the Qur'an adds that it is not necessary that the atonement should certainly be in the form of sacrifice, but each of the two other things can substitute it. The first is that some money equivalent to it can be spent in the way of feeding the poor. It says:

"... or the atonement (of it) is feeding the poor....."

And the second thing of substitution is as follows:

"... or the equivalent of that in fasting....."

These atonements are for that the person sees the retribution of his committing offence. It says:

"... that he may taste the effect of his action...."

But, in view of the fact that usually no ordinance includes the past, the Qur'an stipulates that Allah has forgiven the offences that have been done in this field, saying thus:

"... Allah has pardoned whatever is a thing of the past....."

So, if a person does not pay attention to these frequent warnings and the ordinance of atonement and hunts at the time of being in the pilgrim garb, Allah will take vengeance of such a person and Allah is Mighty to take vengeance in the appropriate time. It says:

"... and whoever returns (to it), Allah will take vengeance on him, and Allah is Mighty, the Lord of Retribution."

Surah Al-Ma’idah, Verse 96

أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَّكُمْ وَلِلسَّيَّارَةِ وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا وَاتَّقُواْ اللّهَ الَّذِيَ إِلَيْهِ تُحْشَرُونَ

96. "The game of the sea and its food is lawful for you, a provision for you and (for the caravans, but the game of the land is forbidden to you, so long as you are in pilgrim garb; and be in awe of Allah toward Whom you will be gathered."

The words in this holy verse are about the hunts of the sea. It says:

"The games of the sea and its food are lawful for you....."

The objective meaning of 'food', mentioned in this verse, is the food that can be prepared from the hunted fish. The verse intends to make two things admissible. One of them is 'hunting', and the other is 'consuming the food made from the hunted things.'

Then, the Qur'an points to the philosophy of this ordinance, implying that this permission is for the sake that you and the travelers can enjoy it. It says:

"….provision for you and for the caravans....."

In other words, the verse means: for the sake that you do not fall in trouble for nutrition when you are in pilgrim garb, and that you can be able to enjoy one kind of hunting, this permission has been given due to the hunts of the sea.

As an emphasis, the Qur'an returns to the former ordinance once more, and says:

"... but the game of the land is forbidden to you so long as you are in pilgrim garb…."

And, at the end of the verse, in order to emphasize upon all the ordinances that were mentioned, it says:

"... and be in awe of Allah toward whom you will be gathered."

The Philosophy of No Hunting when Being in Pilgrim Garb!

We know that the performance of Hajj and 'Umrah is one of the worships that makes man aloof from the world of matter and brings him into an environment full of spiritualities.

In performing the rite of Hajj and 'Umrah, the ceremonies of the material life, fights and conflicts, hatreds, sexual desires, and material pleasures, will totally be put aside and the person reaches a kind of godly legitimated asceticism. So, it seems that the prohibition of hunting, while being in pilgrim garb, is also for the same purpose.

Besides, if hunting were an allowed action in Allah’s center of pilgrimage, regarding to the large crowd of pilgrims that every year come into this holy land, the existence of many animals of the zone would be destroyed, in particular that, because of dryness and scarcity of water, its animals are not so abundant.

Paying attention to the fact that hunting animals and picking plants of that sacred land is also prohibited, even when the pilgrims to Mecca are not in their pilgrim garb, it makes clear that this commandment has a close connection with the subject of protection of environment and maintaining the plants and animals of the locality.

Therefore, the philosophy of prohibition or making something admissible is not always substantial, but it sometimes depends on the conditions of time and place. Then, geography and history are effective on the ordinance of Allah.

Thus, the abundance of people, and the performance of the worshipping rite, should not be a means of annihilation and destruction for animals and plants.

Surah Al-Ma’idah, Verse 97

جَعَلَ اللّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِّلنَّاسِ وَالشَّهْرَ الْحَرَامَ وَالْهَدْيَ وَالْقَلاَئِدَ ذَلِكَ لِتَعْلَمُواْ أَنَّ اللّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَأَنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

97. "Allah has made the Ka'bah the sacred House, a (means of) staying (in peace) for mankind, and (also) the Sacred Month and the offerings and the (animals with the) garlands. This is so that you may know that Allah knows whatever is in the heavens and whatever is in the earth, and that Allah is All-Knowing of all things.

As it is cited in Mufradat-i-Raqib, the Arabic word /qiyam/ is a means of staying firm, like the pillar of a tent.

Imam Sadiq (as) said about the Sacred House that it has been called Baytillah-il-Haram because it is 'haram' (forbidden) for the disbelievers to enter it.1

When the affairs of people are to be arranged and strengthened, a few things are needed: 1) centrality, 2) security, and 3) sustenance. Allah has set these three things in the Ka'bah and the Sacred House. It is both a center, and no one has a right of quarrel there, and the sacrifices are used as a means of nutrition and a means of livelihood for Muslims.

The Qur'anic word /hady/ means 'a sign less sacrifice', while the term /qala'id/ refers to the sacrifices with signs.

By Islamic culture, the sacred (forbidden) months, in which fighting is prohibited, are: Rajab, Zil-Gha'dah, Zil-Hajjah, and Muharram.

The plain assembly of millions of Muslims in a sacred place without showing any privileges to each other, and without any dispute or practical quarrel, is peculiar to the advantages of Islam.

There are some divine graces in Hajj, like: asking forgiveness from others at the time of leaving for Hajj and visiting each other when they return from Mecca, commercial splendor, the payment of one fifth levy (khums) and alms, to be acquainted with religious disciplines and nations, being inside the most ancient center of Unity ornamented with no ceremonies; treating the same or tracing the footsteps of prophets, repenting in the lands of 'Arafat and Mash'ar, remembering and illustrating the scene of Hereafter, political parade against infidels, etc.

If we consider them all in mind, we may understand that these programs in Hajj are sourced from the infinite knowledge of Allah, Who is Well-Aware of all things of the world of existence.

Thus, a limited knowledge can never deliver such an interesting instruction.

The verse says:

"Allah has made the Ka'bah, the Sacred House, a (means of) staying (in peace) for mankind, and (also) the Sacred Month and the offerings and the (animals with the) garlands. This is so that you may know that Allah knows whatever is in the heavens and whatever is in the earth, and that Allah is All-Knowing of all things.”

Surah Al-Ma’idah, Verses 98 - 99

اعْلَمُواْ أَنَّ اللّهَ شَدِيدُ الْعِقَابِ وَأَنَّ اللّهَ غَفُورٌ رَّحِيمٌ

مَّا عَلَى الرَّسُولِ إِلاَّ الْبَلاَغُ وَاللّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ

98. "Know that Allah is severe in retribution, and that Allah is forgiving, Merciful."

99. "Nothing is (incumbent) upon the Messenger but to convey (The message of Allah), and Allah knows what you reveal and what you conceal."

Encouragement and threat should be arranged with together. The verse also implies this fact. It says:

"Know that Allah is severe in retribution, and that Allah is forgiving, Merciful."

You are responsible of your own deeds and the Prophet (S) is not someone who compels you or imposes any domain over you. His duty is only to convey the Message. .

So, since the knowledge of Allah encompasses everything, then it is indifferent with Him that you conceal or manifest the things, and your receiving or rejecting the truth does not create any deficiency in the prophet (S).

"Nothing is (incumbent) upon the Messenger but to convey (The message of Allah), and Allah knows what you reveal and what you conceal."

Surah Al-Ma’idah, Verse 100

قُل لاَّ يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُواْ اللّهَ يَا أُوْلِي الأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ

100. "Say: 'The evil and the good are not equal, though the abundance of evil may dazzle you. 'So be in awe of Allah, O' possessors of intellects, that you may be prosperous."

The senses of 'evil' and 'good' refer to all men, styles, properties, incomes, foods, and materials.

The standard of worth is 'right' and 'wrong', not the majority and minority. Therefore, beware that the majority and abundance may be fascinating. So, be careful that they should not attract you toward the path of sin and evil.

The possessors of intellects, i.e. the wise, advocate the Truth, not the crowd. The idea which says: 'when you are in Rome, do as the Romans do' is not a Qur'anic epithet.

In view point of this school, impiety is a sign of ignorance. The verse says:

"Say: 'The evil and the good are not equal, though the abundance of evil may dazzle you.' So be in awe of Allah, O' possessors of intellects, that you may be prosperous."

Note

1. Nur -uth-Thaqalayn, Vol. 1, PP. 680 - 681