1According 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 Holy Prophet 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 Qur'an at several other places. For instance LVI: 6; LXIX: 13-14; LXXIII: 14, 17-18; LXXIX : 6-9 and XCIX: 1-3.

According to other commentators, this earthquake will occur when the dead will be brought back to life and presented before their Lord. Though this is supported by some Traditions, we prefer the first interpretation (in spite of the fact that the Tradition reported by Abu Hurairah is "weak") because that is supported by clear verses of the Qur'an.

2This is to show the intensity and honor of the earthquake. At that time there will be so much confusion acid terror that mothers will forsake their dear children at the very time they will be suckling them.

3It should be noted that it is not meant to depict here the condition of the Resurrection but to impress upon the people the dreadful torment of the Hour in order to admonish them to mend their ways. This is supported by the subsequent passage.

4They do not indulge in discussions or disputes about the Being or existence of Allah but about His rights and powers and His Revelations, as is evident from the succeeding passage. When the Holy Prophet tried to convince them of Tauhid and Resurrection, inevitably the dispute arose whether there is One Allah, the sole Sovereign or there were other partners as well in His Godhead and whether He has the power to bring about Resurrection, etc.

5"created you... sperm-drop": The first man Adam was created directly from clay and after him the process of procreation started by means of sperm-drop. This has been stated in XXXII: 7-8 as well. It may also mean that man is created from sperm-drop but his body is made of those elements which are all available in the earth.

6This refers to the different stages of development of the child in the womb of its mother. This description is based on observation and not on scientific research, and there was no need for it for the purpose for which reference to this has been made here.

7That is, "In old age man is again reverted to the same condition in which he was in childhood. He loses his senses and knows little or nothing like a child".

8The Arabic Text may mean three things:

(1) Allah is telling the Truth and you are wrong in presuming that there is no possibility of life-after-death.

(2) Allah's existence is not merely a supposition but it is a Reality. He is not only the First Cause but has supreme authority, and is conducting every affair in the universe according to His Will, Knowledge and Wisdom.

(3) All His designs and works are based on Truth and are, therefore, serious, meaningful and full of wisdom.

9In this passage, different stages of the life of man, the effects of rain on the earth and the growth of vegetation have been cited as pointers to five realities:

(1) "Allah alone is the Truth".

(2) "He brings the dead to life".

(3) "He has power over everything".

(4) "The Day of Resurrection and the end of the world is inevitable".

(5) Most surely Allah will bring back to life all the people who have died", Let us now consider how these signs point to the above five realities:

(1) "Allah is the Truth": In order to prove this, let us first take the case of man. All the stages of his development are a clear proof that Allah has designed them with wisdom. He takes his birth from a sperm-drop which itself is produced in a wonderful manner. The food, which a man takes, turns into hair, flesh, bones and a part of it is turned into semen, which is potentially capable of producing millions of human beings. It is the Wise and True God Who decides which of these millions of seeds from the semen should be utilized to make a woman pregnant by mixing the seed with the egg-cell. This insignificant thing turns into a living child in nine months in the womb of the mother. If we consider the different stages of the child's birth we come to the inevitable conclusion that all these have been designed by the True, Ever Living Designer. For it is He Who decides whether it should be a male or a female, seeing or blind, etc. Then it is He Who decides how long a child is destined to live. All these things are a clear proof that Allah alone is the Truth.

(2) "He brings the dead to life": Even a little thinking on the right lines will convince every sensible and honest man that this process of bringing the dead to life is continuously going on before our eyes. Every human being has been created from a "dead" sperm-drop. Then he gets life from "dead things" like food containing dead matter like coal, iron, lime, salts, gases, which help make him a living human being. Then let us consider our surroundings. Seeds of different things which had been scattered here and there by the wind and birds, and the roots of different kinds of vegetation which lay rotten and dead in the soil, spring up to life as soon as there occurs a sprinkling of rain water. This process of the dead coming to life is observed during every rainy season year after year.

(3) "Allah has power over everything": There are people who believe that no doubt Allah created everything and is governing the universe, but He cannot do anything in the future in addition to or apart from this. This is because they do not observe the phenomena of His powers which have been and are appearing every moment. They do not realize that if man-His creation ran perform wonderful feats of science which could not even be dreamed of in the former ages, why should Allah alone be held as having only limited powers?

(4) "The Day of Resurrection is inevitable" and "Most surely Allah will bring back to life all the people who have died": These two are the rational corollaries of the preceding three premises. Allah is All-Powerful and therefore can bring about Resurrection at any moment He wills. He can also bring back to life all the dead people just as He brought to life human beings out of nothing in the first instance. As He is All-Wise, He has not created human beings without any object and purpose. He will judge their worldly lives in accordance with the object and purpose for which He created them. He will call them to account for everything He entrusted to them. This is very simple: even human beings ask one another to render an account of the property etc. they entrust to others. Likewise, Allah's wisdom requires to call every human being to account for the things entrusted to him. Then human nature also demands that there should be a differentiation between good and bad, and it expects the reward of good works and dreads the punishment of bad deeds. That is why the people have set up judicial courts. Thus man cannot imagine that the Creator will not call him to account for the things, powers and faculties, etc. which He has entrusted to him. Therefore common sense confirms that Allah will hold the Last Judgment so that every one should get his due reward and his due punishment.

10That is, they are so stiff-necked, proud, arrogant, obdurate and obstinate that they do not pay any heed to "Admonition".

11"Knowledge": that personal information which is gained directly through observation and experience.

12"Guidance": that information which is gained .by reasoning or through another person who has knowledge.

13“Illuminating Book:” Source of information gained from Divine Revelation.

14v. 3 mentioned those people who have themselves gone astray, but v. 9 mentions those who have not only deviated from the Right Way themselves but are also bent upon misleading others from it.

15This type of man is a time server, who stands on the boundary line between Islam and kufr so that he may join the winning side whether it be Islam or kufr.

16As this type of man has a weak character and wavers between kufr and Islam he becomes the slave of his "self". He accepts Islam for the sake of self interest: he is faithful to it if all his wishes are fulfilled and he has a life of ease and comfort; he is well-pleased with his Allah and is "firm" in his faith. On the contrary, if his "faith" demands some sacrifice from him, or he is visited by some affliction, or encounters some hardship and loss in the way of Allah, or he does not have his way, he begins to waver about the Godhead of Allah and the Prophethood of the Messenger and becomes skeptical about everything of the "Faith". Then he is ready to bow down before any power from which he expects some benefit and security from loss.

17This is a great moral proposition that has been stated concisely. The fact is that the wavering man remains a loser in this world as well as in the Next World, and fares worse even than an unbeliever. The unbeliever applies himself exclusively to the benefits of this world and becomes more or less successful in his object because he is not handicapped by the fear of Allah, accountability of the Hereafter and restrictions of Divine Law. Likewise a true believer follows the way of Allah with fortitude and perseverance and may as well become successful in this world, but even if he loses it altogether, he is assured of success in the Next Y World. But the "wavering Muslim" becomes a loser both in this world and in the Next World because he is handicapped by doubt and indecision and cannot make his choice between the two worlds. As he cannot decide whether there is Allah and the Hereafter, he cannot apply himself exclusively to the worldly affairs with that single-mindedness which the unbeliever enjoys. And when he thinks of Allah and the Hereafter, the allurements of this world and the fear of the disadvantages here and the abhorrence of observing the Divine restrictions do not let him apply himself exclusively to the demands of the Hereafter. This conflict between "God worship" and "World worship" makes him a loser in this world as well as in the next. 

18Vv. 12-13 clarify two things about the deities whom the mushriks invoke. Firstly, they can do a person neither any good nor any harm; nay, it is more probable that they do harm rather than good. For when the mushrik invokes other deities than Allah, he loses his faith forthwith. Secondly, the mushrik himself knows that there is no guarantee or probability of any good from his `god' who is utterly helpless and powerless. As regards the occasional grant of his request through his god, this is done by Allah merely to test his faith.

19That is, the one, who leads a person to the way of shirk is the worst guardian and the worst comrade, whether he be a human being or a satan.

20"Those who believed and did righteous deeds" are quite different from the wavering Muslims, for they have a firm belief in Allah, His Prophet and the Hereafter. Therefore they follow the way of Truth both in prosperity and in adversity.

21That is, "Allah's powers are unlimited: He may bestow anything on anyone He wills in this world or in the Hereafter or in both, and bar anything from anyone. None has the power to interfere with what He wills and does.”

22There is a great divergence of opinion about the exact meaning of this verse. Some of the interpretations are:

(1) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should hang himself by a rope from the ceiling.

(2) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should ascend the sky by a rope and try to stop Allah's help.

(3) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should ascend the sky and stop the process of Revelations.

(4) One who presumes that Allah will not help him (Muhammad: Allah's peace be upon him), he should ascend the sky and stop his provisions.

(5) The one who presumes that Allah will not help him (the presumer himself), he should hang himself by a rope from the ceiling of his house.

(6) The one who presumes that Allah will not help him (the presumer himself), he should try to ascend the sky to seek help.

The first four interpretations are obviously irrelevant to the context, and the last two, though they might fit in with the context, do not explain the real meaning of the verse. If we consider this in the context, it becomes obvious that the one who presumes is "the one who serves Allah standing on the border" . This is to rebuke him, as if to say, "You may do whatever you can to change the decrees of Allah, but you will see that no device of yours can succeed, whether these decrees are favorable to your designs or unfavorable to them. " Obviously, "he should ascend the sky ...... cut a hole into it" has not been used in the literal but in the figurative sense.

23This means the "Muslims" of every age who believed in the Prophets of Allah and His Books up to the time of Prophet Muhammad (Allah's peace be upon him): they included both the sincere Muslims and the wavering Muslims.

24See E.N. 72 of Chapter IV (An-Nisa).

25"Sabaeans": In ancient times two sects were known by this title:

(1) The followers of Prophet John, who were found in upper Iraq in large numbers and practiced baptism.

(2) The worshipers of stars, who ascribed their creed to Prophets Shith and Idris (peace be upon them) and believed that the elements were governed by the planets and the planets by the angels. Their center was at Harran with branches spread all over Iraq. These people have been well known for their knowledge of philosophy and science and their achievements in medicine.

Probably here the first sect is referred to, because the second sect was not known by this name at the time the Qur'an was revealed.

26See E. N. 36 of Chapter V (AI-Ma'idah).

27That is, the fire-worshipers of Iran, who believed in two gods -one of light and the other of darknesses-and regarded themselves as the followers of Zoroaster. Their creed and morals were so corrupted by Mazdak that a brother could easily enter into matrimony with his sister.

28That is, "The mushriks of Arabia and of other countries, who had no special name like those mentioned above."

29That is, "Allah will pass His judgment on the Day of Resurrection in regard to all the differences and disputes which take place between different people and different religions and will decide which of them was right and which was wrong. "

30See E.N. 25 Chapter XIII (Ar-Ra`d) and E.N. 41 of Chapter XVI (An-Nahl).

31That is, "Angels, stars, planets, etc. and all the creation that exists in other parts of the universe, whether it is rational and possesses freedom of will and choice like man, or irrational like animals, vegetation, solid matter, air and light.

32That is, "A large number of the people bow down before Allah not by compulsion but willingly. On the other hand, there are many other people who bow down before Him under compulsion along with everything else in the universe, but they deserve punishment because they refuse to obey Allah in those spheres of life in which they have the choice to obey or not to obey.

33That is, though the Final Judgment will be passed on the Day of Resurrection, a discerning eye can see even today those "who have already deserved the torment." For instance, the man who rejects the Message of the open book of Nature and the Message of the Prophets and adopts self-made false creeds and then disputes about them with the Believers, proves himself to be in manifest error in this world as well.

34In this verse "honor" and "disgrace" mean the acceptance of the Truth and its rejection. It is obvious that the one who does not see manifest realities is doomed to disgrace: for Allah lets him attain what he desires and works for; and when Allah does not bestow on anyone the honor of following the Truth, there is none else who can bestow it on him.

35Here it is obligatory to perform a sajdah (prostration), which is agreed upon by all Jurists. For further details please See E.N. 157 of Chapter VII (Al-A'raf).

36Here all the disputants about Allah have been divided into two main categories in spite of their large numbers:

(1) Those who believe in the Message of the Prophets and adopt the righteous way of life.

(2) Those who reject their Message and follow different ways of disbelief, though they may have countless differences and disputes among themselves.

37See v. 50 and E.N. 58 of Chapter XIV (Ibrahim) for explanation.

38This is to show that they will be honored like the kings and chiefs who used to wear ornaments of gold and jewelry in the period the Qur'an was revealed. 

39"Pure Word": though it may imply every pure thing, here it refers to the basic articles of the Faith.

40As already stated in the Introduction, the portion of the Surah, which was sent down at Makkah, comes to an end here. Though its style is clearly that of the Makki Surahs and there is nothing to indicate that any part (or the whole) of it was revealed at al-Madinah, yet the words, "these are the two parties", have given rise to the misunderstanding that this verse was revealed at al-Madinah. Some commentators are of the opinion that the two parties referred to were the parties who met in the Battle of Badr, but there is nothing in the context to support this opinion. On the other hand, from the context in which these words occur, it becomes obvious that the two parties referred to were the "Believers and the disbelievers." For the conflict between Belief and disbelief has always been going on ever since the creation of man and will go on upto the Day of Resurrection.

Incidentally, this latter view helps prove that the Qur'an is a continuous whole and every part of it is closely connected with the other: whereas the comments mentioned earlier would imply that there is no continuous theme in the Qur'an but different parts of it have been put together without rhyme or reason.

41"Those who disbelieved" were the people who rejected the Message of the Holy Prophet. The subsequent theme clearly shows that they were the disbelievers of Makkah.

42That is, "They debarred the Holy Prophet and his followers from performing Hajj and 'Umrah".

43That is, "This is not exclusively the property of any person or family or clan but is meant for all mankind alike. Therefore bone has any right to debar others from it."

In this connection, two questions have arisen among the Jurists of Islam:

(1) What is meant by the "Sacred Mosque" ? Does it mean the mosque itself or includes the whole "Inviolable Place" of Makkah?

(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 Qur'an, and say that by "equal rights" is meant equal rights only in regard to worship in it. They cite a Tradition of the Holy Prophet 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 Ka'bah or froth offering prayers in it at any time of the day or night."

Imam Shafi'i 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 Chapter II (Al-Baqarah). They argue that Hajj is not performed only in the Ka'bah (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 node can prohibit him from doing so. They cite many Traditions in support of their opinion:

(1) Abdullah bin `Umar reports that the Holy Prophet 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 Nakha`i, the Holy Prophet 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 Holy Prophet, 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 Qur'an 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.

44It 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. The Qur'an says, "Whoso even enters it, he becomes safe and secure . . ." (III: 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 Holy Prophet declared, "O people, Allah has trade 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 Holy Prophet 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 Shafi`i. According to other sayings of Imams Ahmad and Shafi`i, 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.

45Some commentators opine that the address to Prophet Abraham ends with v. 26 and say that the Command contained in v. 27 was addressed to the Holy Prophet; but this opinion does not fit in with the context. For it is obvious that this Command also was addressed to Prophet Abraham when he had built the Ka`bah. Moreover, the command implies that the House of Allah had been built for the worship of One Allah and there was general permission from the very first day for all worshipers to visit it for performing Hajj.

46The expression "lean camels" has been deliberately used to depict the picture of the camels of pilgrims coming from far-off places to perform Hajj. 

47In my opinion the address to Prophet Abraham comes to an end with v. 27 and vv. 28-29 have been added to emphasize and give further instructions for the performance of Hajj. We have based this opinion on the use of the epithet "Ancient House of the Ka`bah". It could not have been used at the time when Prophet Abraham built it. (For further details about the construction of the Ka`bah see II: 125-129, III: 96, 97 and XIV: 35-41).

48"The benefits" include both religious and worldly benefits. It was due mainly to the Ka`bah that during the period of 2500 years between the times of Prophet Abraham and the Holy Prophet, 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 III: 97 and E.N's 80, 81 thereof, and V: 97 and E.N. 113 thereof.

49"The cattle" here imply the camel, cow, sheep and goat as has been clearly mentioned in VI: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 "the known 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 Nakha`i, Qatadah and several other Companions and their followers. Imams Abu Hanifah, Shafi`i 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 Nakha`i, Hasan and `Ata'. Imams Shafi`i 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 Hadrat `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.

50The 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 Shafi`i 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 Nakha`i to prove that the imperative mood dces not always imply a command, as for example in V: 2 and LXII: 10. 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 Holy Prophet 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.

51It means that after performing the essential Hajj rites, one should put off Ihram, have a shave, bath, etc. for one is free from the restrictions of Ihram after Hajj. However, one is not allowed to have sexual relations with his wife till one has performed the Tawaf of Ziyarah or Ifadah. 

52That is, the vow one has made for that occasion.

53The Arabic word `Atiq, which has been used for the Ka`bah, is very meaningful for it implies:

(1) ancient,

(2) free from the sovereignty and ownership of anyone,

(3) honored and revered.

I am of the opinion that here the word Tawaf refers to the circumambulation performed on the tenth day of Zil-Hajj after setting aside Ihram, as the last ritual of Hajj, and is called Tawaf of Ifadah or Ziyarah (Visit).

54Though the "command" is of a general nature, here it refers particularly to the prohibitions which are connected with the "Sacred Mosque", Hajj, 'Umrah and Makkah. Incidentally, there is a subtle hint in it to the Quraish; who had driven out the Muslims from Makkah and debarred them from Hajj and violated the sanctity of the "Ancient House" by associating indecent, filthy, and ungodly rites with Hajj and the House in contradiction to the ways of Abraham.

55"And the cattle have been made lawful for you ...." has been cited here for two objects:

(1) It is to refute the custom of the Quraish under which certain cattle-bahirah. saibah, wasilah and ham-were considered unlawful. They are being told that these are also lawful like other cattle.

(2) It is not unlawful as was held by the Quraish to eat the flesh of the cattle even in the state of "Ihram". 

56This refers to VI: 145 and XVI: 11S in which Allah has forbidden the Muslims to eat what dies of itself, blood, flesh of swine or what has been slaughtered in any name other than Allah's.

57That is, "Refrain from and guard against the worship of idols just as you avoid filthy and dirty things"

58Though the expression "false things" is general and implies lies, false evidence, calumny, etc., here it particularly refers to those false creeds, rites, and rituals and superstitious things on which kufr and shirk have been founded. It is obvious that there is no greater lie than associating others with Allah in His Being, Attributes, Powers and Rights. It was a falsehood to make bahirah, etc. unlawful. . See also XVI :116.

To take a false oath and give a false evidence also come under this Commandment. A Tradition from the Holy Prophet says:

"A false evidence is equal to shirk with Allah." That is why according to the Islamic Law, a false witness should be punished and disgraced. Imams Abu Yusuf and Muhammad have expressed the opinion that a person who brings a false witness in the court should be publicly exposed and sentenced to a long imprisonment. This was the actual practice in the time of Hadrat `Umar. According to Makhul, he said:

"Such a person should be whipped, his head shaved and face blackened and he should be sentenced to a long imprisonment."

'Abdullah bin `Amir has reported from his father that a person's false evidence was established in Hadrat `Umar's court, whereupon the Caliph kept him exposed to public for a day, saying that he was so and so and a false witness so that people might recognize him, and then he imprisoned him. These days this can be done by publishing the culprit's name in the newspapers, etc. 

59In this parable "heaven" means the original human nature. Man by nature is the servant of none else but Allah and inherently accepts the Doctrine of Tauhid. That is why the one who follows the guidance of the Prophets becomes firm in these dictates of his nature and soars higher and higher. On the other hand, the one who rejects Allah or associates a partner with Him falls down from the "heaven"of his nature. Then he either becomes a victim of satans and evil leaders like the birds of the parable, which snatch away the fallen man, or he becomes a slave of his lusts, passions, whims, etc., which have been likened to the wind in the parable. They lower him down from one wrong position to the other till he falls into the deepest abyss of degradation.

60"Symbols of God worship": the performance of Salat, Hajj, Fasting, etc., or things like a Mosque or sacrificial offerings, etc. (See V: 2 and E.N.'s 5-7 thereof).

61That is, the observance of the sanctity of the "Symbols" by a man is a proof that there is piety in his heart. On the other hand, the man who violates their sanctity proves himself to be void of piety and fear of God. It shows that he either does not believe at all in Allah or adopts a rebellious attitude against Him.

62This is to remove the misunderstanding about getting any benefit from the animals dedicated for sacrifice as they were also included in the "Symbols of Allah. This was necessitated because the Arabs believed that it was unlawful to get any benefit from them. One could neither ride on them nor carry any load on them nor consume their milk, after they had been dedicated for sacrifice during Hajj. In this verse that misunderstanding has been removed. Hadrat Abu Hurairah and Anas have reported that the Holy Prophet saw a man walking in a miserable condition on foot leading his camel by the nose-string. When the Holy Prophet asked him to ride on it, he replied that it was his sacrificial offering. The Holy Prophet again urged him to ride on his camel.

There is a divergence of opinion in regard to the interpretation of "an appointed time". Some commentators, particularly Ibn `Abbas, Qatadah, Mujahid, Dahhak and `Ata' are of the view that it refers to the time of the dedication of the animals for sacrifice. Obviously this is not the correct view, because in that case the permission to get benefit from them becomes meaningless. There are other commentators including `Urwah bin Zubair and `Ala' bin Abi Rabah, who are of the view that "appointed time" means the time of sacrifice and one can get benefit from them up till then. One may ride on them, drink their milk, take their young ones for use and shear their hair, wool, etc. Imam Shaf`i has adopted this view. The Hanafites are of the opinion that one can get benefit from them, if need be, though it is preferable not to do so. 

63It does not mean that the sacrifice is to be made in the precincts of the "Ancient House" of the Ka`ah. The Qur'an uses the "House of Allah" or Masjid-i-Haram for the whole of the "Inviolable Place" of Makkah and not for that particular building. (V: 95)

64This verse implies two things:

(1) Sacrifice has been an essential part of the worship of One Allah in all the revealed religions. In order to inculcate Tauhid, Allah prohibited sacrifice for anyone other than Himself. This was in keeping with the other prohibitions which were made for others than Allah. For instance, "prostration" before anyone other than Allah, making vows for others than Allah, visiting holy places others than those prescribed by Allah, fasting in the name of others than of Alla, etc., were all prohibited.

(2) The other thing which has been common in all the revealed religions was the object of the sacrifice in the name of Allah though its details have been different in different religions, times and countries.  

65The Arabic word `mukhbitin' has no equivalent in English. It includes those who (1) give up pride, arrogance and adopt humility before Allah, (2) surrender themselves to His service and slavery, and (3) accept His decrees sincerely. 

66It means that righteous people spend their lawful provisions in the Way of Allah to meet their own and their dependents' lawful needs, to help their relatives, neighbors and other needy people, on public works and propagation of the Word of Allah. It does not include expenditure in unlawful ways for unlawful purposes. The Qur'anic term lnfaq implies neither over-spending nor being miserly and stingy, but spending one's wealth on oneself and others according to one's means and status in society.

67Seven 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 Holy Prophet in a Tradition reported by Jabir bin `Abdullah in the Collection of Hadith by Muslim.

68That is, "You should sacrifice animals because you get many benefits front them to show your gratitude to Allah, the Giver, and also to acknowledge His Supremacy and Sovereignty".

69It should be noted that a camel is sacrificed while it is standing. This was enjoined by the Holy Prophet and is supported by Ibn `Abbas, Mujahid, I)ahhak, etc. Muslim and Bukhar have reported a Tradition from Hadrat 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 Hadrat Jabir bin 'Abdullah, in Abu Dawud, the Holy Prophet and his Companions would tie a left foot of the camel and would make it stand on three feet; then they would slaughter it. The same is implied by the subsequent sentence: " ...and after their backs lie still on the ground .......", i.e. when they fall down to the ground after enough of their blood has run out.  

70"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 minks 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 minks 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."

71".......lie still on the ground......." means till they die completely, for the Holy Prophet 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.

72This is another reason why animals should be sacrificed: "They should be sacrificed as a mark of gratitude to Allah Who has subjected them to you".

73This 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 flesh reaches Allah nor their blood, but it is your piety ...." This was also meant to condemn the ritual of the days of ignorance, when the Arabs took the flesh to the Ka'bah and smeared its walls with the blood of the sacrificed animal. 

74".... you should 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).

It should be noted well 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 Holy Prophet 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 `Id Prayer". (Musnad Ahmad, Ibn Majah).

(2) According to a Tradition reported by Ibn 'Umar, the Holy Prophet dwelt at al-Madinah for ten years and performed sacrifice every year. (Tirmizi).

(3) According to Hadrat Anas, the Holy Prophet said:

"The one who sacrificed an animal before the 'Id Prayer, should offer another sacrifice; but the one who sacrificed his animal after the 'Id Prayer, did the right thing and followed the way of the Muslims". (Bukhari)

It this connection, it is note-worthy that no `Id 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 'Id which is observed in the whole Muslim world is a Sunnah of the Holy Prophet and has been enjoined by him. The only dispute is whether it is obligatory in nature or only a Sunnah. Ibrahim Nakha'i, 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 Shafi`i 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 Qur'an 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.

75From here the address for the first time prepares the Muslims for Jihad. In order to understand this, we should keep in view the preceding portion (vv. 19-24) in which the ideological conflict between the two parties (Believers and disbelievers) and the result thereof have been described. This naturally serves as a prelude to the armed conflict between the two parties. That is why in vv. 26-37 the immediate causes which necessitated war have been stated to serve as an introduction and justification for war with the disbelievers of Makkah.

After the migration to al-Madinah, when the first Hajj season approached, it naturally brought along with it anguish and anger both for the Muhajirs and the Ansar, who had been debarred froth visiting Makkah and performing Hajj, That is why, in this passage (vv. ,26-37) the rituals and the objects of Hajj have been described to bring home to the disbelievers that they had no right to debar anyone from Hajj. On the other hand, the Muslims are being prepared to fight not with the intention of wreaking vengeance but for the sake of reform. At the same time sacrifice on the occasion of Hajj has been prescribed as a permanent rite to enable them (and the Muslims of the whole world) to commemorate Hajj and the rites connected with it, so that they might refrain from wreaking vengeance on the people of Makkah for the persecution to which they had been subjected. They have, therefore, been enjoined to fight to bring about better conditions and not to take. revenge on their persecutors.

76The Arabic word mudafi at implies two things:

(1) to fight with the enemy to ward off his aggressive attack;

(2) to fight with the enemy not just once but whenever the need arises. Allah has assured the Believers that He will defend them against the enemy every tithe there is a conflict between Islam and kufr. This is to encourage the Believers that they will not be left alone in their defence, but Allah Himself will be a party with them and will help them to frustrate the cunning designs of the enemy and to ward off their attacks. Indeed this verse is a great encouragement for the Believers, for it imbues their hearts with spirit and strength which nothing else can. 

77Allah becomes a party with the Believers because they are justified in waging war against the disbelievers who are treacherous and ungrateful to Allah in spite of His marry blessings and favors to