|
الحج |
|
|
Classification |
|
|
Position |
Juzʼ 17 |
|
No. of Rukus |
10 |
|
No. of verses |
78 |
|
No. of Sajdahs |
2
(verse 18 and 77) |
Verse [Section]
Complete [10]
1-10 [1]
11-22 [2]
23-25 [3]
26-33 [4]
34-38 [5]
39-48 [6]
49-57 [7]
58-64 [8]
65-72 [9]
73-78 [10]
Surah
22. Al-Hajj
1-4 A
scene from the Hour of Doom
5-7 Life
cycle, life in this world and the life in the Hereafter
8-10 People
invoke other deities besides Allah, without knowledge and guidance
11-14 Behavior
of those who are standing at the verge of faith
19-22 Disbelievers
will have garment of fire, boiling water and maces of iron to lash them with
39-41 Permission
is granted to the believers to fight in self defence, and for the cause of
Allah
42-45 O
Muhammad, "you are not the only one being denied, all Prophets were denied
before you"
46-48 A
day of your Rabb is equal to one thousand year of your calculation
49-51 Acceptors
of Truth shall be forgiven, while others punished
68-72 Allah
will Judge between you concerning those matter in which you differ
73-74 Gods
besides Allah has no power to create even a creature like fly
75-78 Allah
named the believers as Muslims in the prior Scriptures and also in this
(AL-Quran)
(22:1) O mankind, fear the (wrath of) your
Lord! Indeed, the earthquake of the Hour (of Judgement)
will be an awesome thing.1
1. According to the early
commentators, this earthquake will be a prelude to Resurrection.
This will probably take place when the earth will begin to rotate in the
reverse order, and the sun will rise in the west. In a lengthy tradition reported by Ibn Jarir, Tabarani
and Ibn Abi Hatim from Abu Hurairah, the Prophet (peace be upon him) has stated
that when the first Trumpet will be blown, there will be a general confusion.
At the second all people will die and at the third they will be brought back to
life and presented before Allah. At the first blowing of the Trumpet, the earth
will begin to rock like a boat which is beaten about by huge waves, or like a
hanging lamp which is moved from side to side by a strong wind.
This
condition has been depicted in the Quran at several other places. For instance
(Surah Al-Waqiah,
Ayat 6); (Surah Al-Haqqa,
Ayats 13-14); (Surah
Al-Muzzammil, Ayats 14,17-18); (Surah An-Naziat,
Ayats 6-9) and (Surah
Al-Zalzalah, Ayats 1-3).
22072021
(22:25)
Indeed those who disbelieve41 and who (now) hinder people from the Way of Allah and
hinder them from the Holy Mosque42 which We have set up (as a
place of worship) for all people, equally for those who dwell therein and for
those who come from outside,43 (they surely deserve
punishment). Whosoever deviates therein from the Right Way and acts with
iniquity,44 We shall
cause him to taste a painful chastisement.
(2)
What is meant by equal rights of its dwellers and the
outsiders?
According
to some jurists it means the Sacred Mosque itself and not the whole of
Inviolable Makkah. They base this opinion on the apparent wording of the Quran,
and say that by equal rights is meant equal rights only in regard to worship in
it. They cite a tradition of the Prophet (peace be upon him) to support their
opinion. He said: O children of Abd Manaf, those of you who will have authority
over the affairs of the people, should not stop anybody from moving round the
Kabah or from offering prayers in it at any time of the day or night.
Imam
Shafai and others who support this view are of the opinion that it is wrong to
conclude from this verse that the rights of the dwellers and the outsiders are
equal in every respect, but they are equal only in regard to the right of
worship and in nothing else, for the people of Makkah owned the lands and the
houses of Makkah before Islam and also after it. So much so that during the
time of Caliph Umar, the house of Safwan bin Umayyah was actually purchased
from him for the purpose of making a prison in Makkah.
The others
who hold that the Sacred Mosque refers to the whole of the Inviolable Place of
Makkah derive their authority from (verses 196
and 217 of Surah
Al-Baqarah). They argue that Hajj is not performed only
in the Kabah (the Sacred Mosque), but the pilgrim has to visit Mina,
Muzdalifah, Arafat, etc. for the performance of Hajj rites. Thus, they hold
that equality is not merely in regard to worship in the Sacred Mosque, but in
regard to all other rights in Makkah. As this place has been appointed for Hajj
by Allah for all alike, none has any right of ownership in it. Anyone can stay
anywhere he likes and none can prohibit him from doing so. They cite many
traditions in support of their opinion.
(1)
Abdullah bin Umar reports that the Prophet (peace be upon him) said: Makkah is
the place where travelers have to stay: therefore its lands cannot be sold nor
can anyone charge rent for its houses.
(2)
According to Ibrahim Nakhai, the Prophet (peace be upon him) said: Makkah has
been made an Inviolable Place by Allah: therefore selling its land and charging
of rent for its houses is unlawful. Mujahid has also reported a tradition
almost in similar words.
(3)
Alqamah says: During the time of the Prophet (peace be upon him), and of the
first three Caliphs, the lands of Makkah were regarded as common property and
one could live there or allow others to live therein.
(4)
Abdullah bin Umar says: Caliph Umar had ordered that no resident of Makkah
should close the door of his house during the Hajj season. According to
Mujahid; Caliph Umar had ordered that the people of Makkah should not put doors
to enclose their courtyards but keep them open so that anyone who liked might
come in and stay there. The same has been related by Ata with the addition that
Suhail bin Amr was the only exception to this rule, who was allowed to put a
door in his courtyard in order to safeguard his camels in connection with his
trade.
(5)
Abdullah bin Umar also says that the one who receives rent for his house in
Makkah fills his belly with fire.
(6)
Abdullah bin Abbas says that Allah has made the whole of Makkah the Sacred
Mosque where all have equal rights. Therefore the people of Makkah have no
right to charge rent.
(7)
Umar bin Abdul Aziz sent an order to the governor of Makkah to this effect: No
rent should be charged for the houses of Makkah because it is unlawful.
On the
basis of the above traditions, quite a few of the followers of the companions
and also, Imams Malik, Abu Hanifah, Sufyan Thauri, Ahmad bin Hanbal and Ishaq
bin Rahawayah from among the Jurists, are of the opinion that it is unlawful to
sell a piece of land and to charge rent, at least during the Hajj season, in
Makkah. However, the majority of the Jurists are of the opinion that people can
own houses in Makkah and can sell them as buildings but not as land. In my
opinion, this last view seems to be the right one because it conforms with the
Quran and the Sunnah and the practice of the rightly guided Caliphs. It is
obvious that Allah has not made Hajj obligatory for the Muslims of the whole
world in order to provide a means of income for the people of Makkah. As Allah
has set apart the Inviolable Place for the benefit of all the believers, that
land is not the property of anyone and every pilgrim has the right to stay
anywhere he can find room for himself.
44. It
does not imply any specific act, but means every act that deviates from
righteousness and falls under the definition of iniquity. Though all such acts
are sins at all times and places; their commission in the Inviolable Place
makes them all the more heinous; so much so that the commentators are of the
opinion that even taking of an unnecessary oath brings it under the same
category.
Besides
common sins, there are certain other things whose commission in the Inviolable
Place brings them under the same category. For instance.
(l) It
is prohibited to take legal action even against a murderer, etc. who takes
shelter within the Inviolable Place: so much so that he cannot be arrested as
long as he retrains therein. This sanctity of the Inviolable Place is being
observed since the time of Prophet Abraham (peace be upon him). The Quran says:
Whoso even enters it, he becomes safe and secure. (Surah Aal-Imran,
Ayat 97).
(2)
The consensus of opinion is that there can be no retribution within the
Inviolable Place for the crimes committed outside it. Hadrat Umar, Abdullah bin
Umar and Abdullah bin Abbas declared: We will not take any action in it even
against the murderer of our fathers.
(3) It
is unlawful to wage war or shed blood within it. On the second day of the
conquest of Makkah, the Prophet (peace be upon him) declared: O people, Allah
has made Makkah a Sanctuary since the very creation of this world, and it will
remain so by Allah’s ordinance up to the Day of Resurrection; therefore, it is
not lawful for any man, who believes in Allah and the Day of Resurrection, to
shed blood here. Then he added: Suppose a man legalizes bloodshed here on the
basis of the precedent that I waged war here, tell him, Allah made it lawful
for His Messenger and not for you. It was made lawful for me for a short
interval of the day. Then it was again made Inviolable as before.
(4) It
is unlawful to cut naturally growing trees or uproot the grass which has grown
there. It is also prohibited to hunt birds and animals within the boundary or
to drive them out from the Inviolable Place for hunting. It is, however, lawful
to kill a serpent, a scorpion and other harmful animals and to uproot dry grass
and izkhir which is a kind of grass.
(5) It
is prohibited to pick up anything that has fallen to the ground. In a
tradition, reported by Abu Dawud, the Prophet (peace be upon him) prohibited
people to pick up, anything belonging to a pilgrim that had fallen to the
ground.
(6) It
is unlawful for a pilgrim who comes with the intention of performing Hajj or
Umrah to enter therein without Ihram. However, there is a divergence of opinion
in regard to the entry of others than the pilgrims without Ihram. According to
Abdullah bin Abbas, no one is allowed to enter therein without Ihram in any
case, and this has been supported by a saying each of Imam Ahmad and Imam
Shafai. According to other sayings of Imams Ahmad and Shafai, those people who
have to visit the Inviolable Place frequently in connection with trade and
business, are excepted. Imam Abu Hanifah, however, holds the view that the
person who lives within the limits of the appointed Miqats can visit Makkah
without Ihram but the outsiders cannot enter it without Ihram.
(22:28) to witness the benefits in store for
them,48 and
pronounce the name of Allah during the appointed days over the cattle that He
has provided them.49 So
eat of it and feed the distressed and the needy.50
48. “The benefits” include
both religious and worldly benefits. It was due mainly to the Kabah that during
the period of 2500 years between the times of Prophet Abraham and the Prophet
(peace be upon them), the Arabs, in spite of their tribal life, remained
attached to one central place and continued to visit it from all parts of
Arabia for performing Hajj year after year. This in turn preserved their
language, their culture and their Arab identity. Then during the course of the
year they were afforded at least four months of perfect peace when anybody and
everybody could safely travel alone or in trade caravans; thus the ritual of Hajj
was directly beneficial to economic life of the country as well. For details
see (Surah Aal-Imran,
Ayat 97 and E.Ns 80, 81) thereof, and (Surah Al-Maidah,
Ayat 97 and E.N. 113 )thereof.
49.
“The cattle” here imply the camel, cow, sheep and goat as has been clearly
mentioned in (Surah Al-Anaam,
Ayats 142-144), “they should mention the name of Allah
over the cattle”, implies that they should slaughter the cattle for Allah’s
sake and in His name, as is clear from the subsequent sentences. Allah’s name
should be recited at the time the cattle are slaughtered to show that the
Muslims are to slaughter and sacrifice animals in Allah’s name alone so as to
distinguish them from the disbelievers who slaughtered animals without
mentioning Allah’s name or by mentioning other names than that of Allah.
As
regards to “the appointed days”, there is a difference of opinion as to their
exact identity. Some of the opinions as to what the appointed days mean are.
(1)
The first ten days of Zil-Hajj. This view is supported by Ibn Abbas, Hasan
Basri, Ibrahim Nakhai, Qatadah and several other companions and their
followers. Imams Abu Hanifah, Shafai and Ahmad bin Hanbal have also favored
this view.
(2)
The tenth of Zil-Hajj and the three days following it. This view is supported
by Ibn Abbas, Ibn Umar, Ibrahim Nakhai, Hasan and Ata. Imams Shafai and Ahmad
are also reported to have favored this in a saying each.
(3)
The tenth day of Zil-Hajj and the two following days. This view has been
supported by Umar, Ali, Ibn Umar, Ibn Abbas, Anas bin Malik, Abu Hurairah, Said
bin Musayyab and Said bin Jubair. Sufyan Thauri, Imam Malik, Imam Abu Yusuf and
Imam Muhammad from among the jurists have also adopted it, and the Hanafites
and the Malikites are also generally agreed on this.
50.
The imperative mood of the verb has given rise to the misunderstanding that it
is obligatory to eat their flesh and also to give of it to the needy people,
Imams Shafai and Malik opine that it is good to eat of it and it is obligatory
to give of it to others. According to Imam Abu Hanifah, both these things are
permitted but are not obligatory. It is good to eat of it, for the people in
the days of ignorance considered it unlawful to eat sacrificial meat of their
own animals, and it is good to give of it to the poor by way of help. Ibn Jarir
has cited instances from Hasan Basri, Ata, Mujahid and Ibrahim Nakhai to prove
that the imperative mood does not always imply a command, as for example in (Surah Al-Maidah,
Ayat 2) Thus, “give of it to the indigent"
does not mean that the flesh cannot be given to a rich person for the
companions of the Prophet (peace be upon him) used to give of it to their
friends, neighbors, relatives whether they were rich or poor. According to Ibn
Umar, one third of the flesh may be consumed at home, one third may be given to
the neighbors and the remaining one third distributed among the needy.
02082021
(22:36) We have appointed sacrificial camels67 among the symbols of (devotion
to) Allah. There is much good in them for you.68 So make them stand69 (at the time of
sacrifice) and pronounce the name of Allah over them,70 and when they fall
down on their sides71(after
they are slaughtered), eat and also feed them who do not ask and those who ask.
Thus have We subjected these animals that you may give thanks.72
67. Seven persons can
become partners in the sacrifice of one camel and likewise in the sacrifice of
one cow and the like, as enjoined by the Prophet (peace be upon him) in a
tradition reported by Jabir bin Abdullah in the collection of Hadith by Muslim.
68.
That is, you should sacrifice animals because you get many benefits from them
to show your gratitude to Allah, the Giver, and also to acknowledge His
Supremacy and Sovereignty.
69.
“Mention the name of Allah over them” implies that animals should be
slaughtered by pronouncing the name of Allah over them, because without that
their flesh would be unlawful to eat. This shows that in the Islamic Law there
is no conception of slaughtering an animal without pronouncing the name of
Allah over it. According to traditions, there are different wordings for
pronouncing the name of Allah over the animals at the time of their slaughter.
Some of these are:
(I)
Bismillahi Allahu Akbar; Allahumma minka wa laka: In the name of Allah, Allah
is most Great! O Allah, this is Thine and is presented to Thee.
(2)
Allahu Akbar- La ilaha ill-Allahu; Allahumma minka wa laka: Allah is most
Great: There is no god but Allah: O Allah, this is Thine and is presented to
Thee.
(3)
Inni wajjahtu wajhiya lillazi fatar-as-sama wati wal-arda, hanif-an-wa ma ana
min-al-mushrikin. Inns Salati wa nusuki wa mahyaya wa mamati lillahi
Rabb-il-alamin. La sharika lahu wa bi-zalika umirtu wa ana min-al-Muslimin. A
llahumma minks wa laka. I have turned my face sincerely towards the Being Who
created the heavens and the earth, and I am not from among the idolatrous
people. My Salat and my rites of worship and my life and my death are all for
Allah, the Lord of the universe, Who has no partner with Him. This is what I
have been enjoined and I am the first to surrender to Him. O Allah! This is
Thine, and is presented to Thee.
70. It
should be noted that a camel is sacrificed while it is standing. This was
enjoined by the Prophet (peace be upon him) and is supported by Ibn Abbas,
Mujahid, Dahhak, etc. Muslim and Bukhari have reported a tradition from Ibn
Umar, who saw a man slaughtering his camel in the sitting position. He said to
him: Tie one foot of your camel and make it stand, because that is the way of
Abu Qasim (peace be upon him). According to a tradition reported by Jabir bin
Abdullah, in Abu Dawud, the Prophet (peace be upon him) and his companions
would tie a left foot of the camel and would make it stand on three feet, then
they would slaughter it.
71.
“Then, when they are down on their sides (after slaughter)” means till they die
completely, for the Prophet (peace be upon him) prohibited to cut off a piece
of flesh if there is still any sign of life in the slaughtered animal. If this
is done, the piece of flesh would be unlawful.
72.
This is another reason why animals should be sacrificed: “Thus have We made
them (animals) subject to you, that you may give thanks”.
(22:37) Neither
their flesh reaches Allah nor their blood; it is your piety that reaches Him.73 He has subjected these animals (to you) that you
may magnify Allah for the guidance He has bestowed upon you. Give glad tidings,74 (O Prophet), to those
who do good.
73. This
prescribes a very important condition for the sacrifice made in the worship of
Allah. A sacrifice is acceptable to Allah only if it is accompanied by piety
and sincerity. Though sacrifice is a symbol of Allah, yet it has been made
plain that it is accepted only if it is accompanied by piety, saying: “Neither
their meat that reaches Allah nor their blood, but what reaches Him is the
piety from you”. This was also meant to condemn the ritual of the days of
ignorance, when the Arabs took the flesh to the Kabah and smeared its walls
with the blood of the sacrificed animal.
74. “That you may glorify Allah” at the time of sacrifice
verbally also in order to acknowledge that the animals really belong to Allah
and to no one else. One of the sentences uttered at the time of sacrifice is
Allahumma minka wa laka (O Allah, this animal is Thine and is presented to
Thee).
BLOG Animal sacrifice- is for all
(Not only for Hajis)
It should be noted that the command of sacrifice as
contained in (verses 36 and 37) is not for the pilgrims alone and that the performance
of sacrifice is not confined to Makkah on the occasion of Hajj. It is a general command for all those Muslims who are well off. They have been enjoined to be grateful to Allah because
He has subjected these animals for the good of all human beings. Therefore they
are required to sacrifice the animals during these days so that they may
spiritually join those who go to Makkah to perform Hajj.
There
are many authentic traditions to the effect that the Prophet (peace be upon
him) made sacrifice on this occasion, while he was personally at Al-Madinah.
(1)
The one who does not perform sacrifice even though he can, should not join us
in the Eid Prayer. (Musnad Ahmad, Ibn Majah).
(2)
According to a tradition reported by Ibn Umar, the Prophet (peace be upon him)
dwelt at Al-Madinah for ten years and performed sacrifice every year.
(Tirmizi).
(3)
According to Anas, the Prophet (peace be upon him) said:
The one who sacrificed an animal before the Eid Prayer,
should offer another sacrifice; but the one who sacrificed his animal after the
Eid Prayer, did the right thing and followed the way of the Muslims. (Bukhari).
It
this connection, it is note-worthy that no
Eid Prayer is held on the tenth of Zil-Hajj in Makkah: therefore the injunction was meant for all Muslims
and not only for those performing Hajj at Makkah.
Thus,
it is clear that the sacrifice on the occasion of Eid which is observed in the
entire Muslim world is a Sunnah of the Prophet (peace be upon him) and has been
enjoined by him. The only dispute is whether it is obligatory in nature or only
a Sunnah. Ibrahim Nakhai, Imams Abu Hanifah, Malik, Muhammad and, according to
a tradition, Imam Abu Yusuf too, are of the opinion that it is obligatory in
nature. On the other hand, Imams Shafai and Ahmad bin Hanbal regard it only as
a Sunnah of the Muslims, and Sufyan Thauri has also agreed with them, saying
that there will be no harm if a person does not offer a sacrifice. It is,
however, an irony that some of the learned Muslims of our time, who follow
neither the Quran nor the Sunnah, and are only guided by personal whims, have
declared that if there is a consensus of opinion of the Muslims, they can give
up the practice of sacrifice on the occasion of Eid.
03082021
(22:45) How many towns have We destroyed
because their people were steeped in iniquity:90 so they lie fallen
down upon their turrets! How many wells
lie deserted; and how many towering
palaces lie in ruins!
90. In Arabic a well is synonymous with a habitation. Thus “many a wells”
means “many a habitation has been destroyed”.
அநியாயம் செய்த எத்தனையோ ஊ(ரா)ர்களை நாம் அழித்திருக்கிறோம் -
அவற்றின் முகடுகள் மீது
அவை விழுந்து கிடக்கின்றன எத்தனையோ கிணறுகள் பாழடைந்து கிடக்கின்றன எத்தனையோ
வலுவான மாளிகைகள் (பாழ்பட்டுக் கிடக்கின்றன).
எத்தனை கிணறுகள் பாழடைந்து கிடக்கின்றன !
எத்தனை வானுயர்ந்த மாளிகைகள்!! (உருக்குலைந்து போயின !!)
திருமறையின் எந்தப்பகுதியில் வரும் வசனம்
இது ?
விடை
அநியாயம் செய்த எத்தனையோ ஊ(ரா)ர்களை நாம்
அழித்திருக்கிறோம் –
இன்று அவை தலைகுப்புறக் கவிழ்ந்து கிடக்கின்றன எத்தனை கிணறுகள்
பாழடைந்து கிடக்கின்றன ! எத்தனை வானுயர்ந்த மாளிகைகள் !!(உருக்குலைந்து போயின )!!!
சூராஹ் அல்ஹஜ் வசனம் 45(22:45)
கிணறு என்பது மக்கள் வசிக்கும் இடத்தைக்
குறிப்பிடுகிறது
இறைவன் நாடினால் மீண்டும் சிந்திப்போம்
06082021fri
Sherfuddin P
05082021
22:54) (He also does this) in order that
those endowed with knowledge may know that it is the Truth from your Lord and
that they may have faith in it and their hearts may humble themselves before
Him. Verily Allah always directs those that believe to the Right Way.101
101. That is, Allah lets
Satan work such mischief to put to the test both the righteous and the wicked
people. The people with a perverted mentality deduce wrong conclusions from
these and deviate from the right way, while those, who think on the right
lines, realize that all these things are the mischief of Satan and that the
message of the Prophet is based on the truth. They conclude that the very fact
that Satan has been so much agitated and become active against it is a clear
proof of its being the truth. It is very important to understand the real
significance of this passage (verses 52-54) for this has given rise to a grave misunderstanding.
If we
consider it in the context in which it occurs, it becomes obvious that it was sent down to refute the wrong appraisal of the casual
observers that the Prophet (peace be upon him) had failed to achieve his
desired object.
See lengthy confusing EN
(22:55) The unbelievers will not cease to be
in doubt about it until the Hour suddenly comes upon them, or the chastisement
of an ominous day102 overtakes
them.
102.
The epithet “barren” has
been applied to the day in its metaphorical and not literal sense. :A day is
barren if all the plans, hopes and devices remain unproductive in it, or it does not bring forth its night. For instance, the days on which the people of Prophet
Noah, the tribes of Aad and Thamud, the people of Lot and of Midian met with
their destruction by scourge from Allah, were barren days in this sense,
because those days did not bring forth any tomorrow for them, and no device of
theirs could avert their doom
06082021
All that is in the world made
subservient to mankind by Allah
(22:65) Have you not seen how Allah has
subjected to you(mankind) all that is in the earth, and the vessels that sail in
the sea by His command,113 and it is He Who holds back the sky that it may not
fall on earth except by His leave? Surely Allah is Most Gentle, Ever
Compassionate to people.
113. Here “the heaven”
implies the whole of the universe above and below the earth where everything is
held in its own place and sphere
(22:67) For
every people115 We have prescribed a way of worship116 which
they follow. So, (O Muhammad), let them not dispute with
you concerning this,117 and
call them to Your Lord. You are certainly on the Straight Way.118
115. That is, the community
of every Prophet.
116.
Here the Arabic word mansak has been used in its most comprehensive sense which
also includes sacrifice (verse 34). It means service,
worship, in short, the entire way of life. The same theme has been expressed in
(Surah Al-Maidah,
Ayat 48): We prescribed a law and a way of life
for each of you.
117.
That is, now you have brought a way of life just as the former Prophets brought
ways of life for their people. Therefore the people have no right to dispute
with you concerning the law you have brought.
118.
This confirms the explanation given in( E.N. 117) above.
08082021
(22:73) O people, a parable is set forth: pay
heed to it. Those who call upon aught other than Allah shall never be able to
create even a fly, even if all of them were to come together to do that. And if
the fly were to snatch away anything from them, they would not be able to
recover that from it. Powerless is the supplicant; and powerless is he to whom
he supplicates.123
123. This parable has been
cited to impress upon the idolworshipers that their
deities are absolutely powerless, for even if they all collaborated to create
an insignificant thing like a fly, they
could not; nay, even if a fly snatched away anything from them they could not
prevent it. This shows how weak they themselves are and how powerless are the
idols they supplicate.
(22:74) They have not formed a true estimate of Allah. Indeed, Allah is All-Powerful, All-Mighty
(22:77) Believers, bow down and prostrate yourselves before Your Lord and serve Your Lord and do
good that you may prosper.127
127.
Imam
Shafai, Ahmad bin Hanbal, Abdullah bin Mubarak and Ishaq bin Rahawayah hold the
view that this verse of Surah Al-Hajj requires
a prostration. But Imam Abu Hanifah, Imam Malik, Hasan
Basri, Said bin al-Musayyab, Said bin Jubair, Ibrahim Nakhai and Sufyan Thauri dispute this. The arguments of the two sides are
briefly as follows:
Sajdah
required or not – See EN
(22:78) Strive in the cause of Allah in a
manner worthy of that striving.128 He has chosen you129 (for His task), and He has not laid upon you any hardship in religion.130 Keep
to the faith of your father Abraham.131 Allah named you Muslims earlier and even in this132 (Book), that the Messenger may be a witness over you, and that
you may be witnesses over all mankind.133 So establish Prayer,
and pay Zakah, and hold fast to Allah.134 He is your Protector. What an excellent Protector; what an excellent Helper!
128. The Arabic word jihad is very comprehensive. It
includes every kind of effort, exertion, conflict and war. Jihad for the cause
of Allah means that it should be performed for His service and for
His approval against those who prevent others from following His Way. The
performance of jihad also requires that one should first of all fight against
his own self in order to subdue it. For
there can be no true jihad unless one fights against his evil self and subdues
his desires and lusts to the obedience of Allah. The Prophet (peace be upon
him) himself has emphasized the need for this jihad. Once when the warriors for
the cause of Allah returned from jihad, he said: You have returned from the lesser
jihad to the greater jihad. They asked: What is
that greater Jihad. The Prophet (peace be upon him) replied: It is the jihad
against his own desires and lusts.
Moreover,
the battlefield for jihad is, in fact, the whole world, and Islam demands that
one should exert his utmost against all the rebels of Allah and the wicked
powers with all of his heart and mind and body and wealth.
129.
The direct addressees of this were the companions of the Prophet (peace be upon
him), for they were the first who had the honor to be chosen for this service;
others have been addressed only indirectly being their followers. This thing
has been mentioned in the Quran in other ways as well. For reference, see (Surah Al-Baqarah,
Ayat 143) and (Surah Aal-Imran,
Ayat 110).
130.
“(Allah) has not placed upon you in religion any hardship”. That is, the creed
you have been given is very simple and straightforward and the laws and
regulations you have to obey are practicable. You are free within its bounds to
make as much progress as you can. This was to impress that the lives of the Muslims were free from all those useless
and unnatural restrictions which had been imposed upon the former communities
by their priests and law givers. The negative aspect of the same thing has been mentioned
in (Surah Al-Aaraf,
Ayat 157): He enjoins them to follow virtue and forbids them from
evil: He makes pure things lawful for them and impure things unlawful. He
relieves them of their burdens and frees them from the shackles that bound
them.
131.
Though Islam may be called the religion
of Prophets Noah, Moses, Jesus, etc. yet the Quran emphasizes over and over
again that it is the
religion of Prophet Abraham (peace
be upon them all). Therefore, you should follow it. This is for three reasons.
(1)
The first addressees of the Quran were the Arabs who were more familiar with Prophet Abraham (peace be upon him) than with any
other Prophet and acknowledged him to be a holy personage and their leader.
(2)
Prophet Abraham (peace be upon him) alone was the person whom the Jews, the
Christians, the Muslims and the mushriks of Arabia and of the adjoining
countries unanimously acknowledged as a great Prophet.
(3)
When the Quran invites all these communities to follow the way of Abraham, it
in fact, admonishes them that all their religions had been invented long after
Prophet Abraham and, therefore, were not trustworthy because they contradicted
many things taught by him. As for the mushriks of Arabia, they also
acknowledged that idolworship among them had been started by Amr bin Luhayy,
who was a leader of Bani Khuzaah, and had brought an idol, called Hubal, from
Moab in about 600 B.C. So the religion to which Prophet Muhammad (peace be upon
him) invited them was the same pure, un-adulterated religion which was taught
by Prophet Abraham (peace be upon him).
For
further details, see (E.Ns 134, 135 of
Surah Al-Baqarah )and (E.Ns 58, 79 of Surah
Aal-Imran) and (E.Ns 119, 120 of Surah
An-Nahal).
132.
Here the word “you” has not been addressed exclusively to
those believers who lived at the time of the revelation of this verse, or those
who believed after its revelation. It includes all those human beings, who,
from the beginning of human history, believed in Tauhid, the Hereafter, Prophethood
and the divine Books. They were not Jews, Christians, etc. but Muslims in the
sense that they had surrendered themselves to Allah. Likewise the followers of
the Prophet Muhammad (peace be upon him) are not Muhammadans but Muslims.
133.
For explanation see( E. N. 144 of
Surah Al-Baqarah).
134.
“Hold fast to Allah”: Follow exclusively the guidance and the law of Allah:
obey Him alone: fear Him and have all your hopes and expectations in Him:
invoke Him alone for help: trust in Him and pray to Him for all your needs
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