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Volume 3: Surah Baqarah, Verse
189
They ask you concerning the new moons. Say,
they are (indications of) times fixed for men
and (for) the pilgrimage. And it is not righteousness that you
should enter the houses from their backs; but righteousness is the one who
guards himself (against evil); and enter the
houses by their doors and fear Allah, so that you may be successful
(189).
COMMENTARY
QUR'AN: They ask you ... the pilgrimage:
Ahillah is plural of hilal
(crescent). The moon is called hilal at the beginning of the
lunar month when it comes away from the direct rays of the sun; it is
named crescent (hilal) on the first and second nights according to
one group, while some others say that it is named so for the first three
nights; still others say that this name continues until a faint circle of
light shows the outline of the moon. A fourth group says that is a
"crescent" until its light brightens the night; this occurs on the seventh
night, after which it is simply called moon (qamar) and on the
fourteenth night it becomes full noon (badr). Its general
name in Arabic is zibriqan.
The
Arabs say istahalla 's‑sabiyy when the newly born child
cries soon after birth. Also they say ahalla 'I‑qawmu bi l‑hajj
when
the pilgrims call out loudly
labbayk Allahumma labbayk. Thus the root H‑L‑L gives
the idea of raising one's voice, and the new moon is called hilal
because people hail it and raise their voice to point it out.
Mawaqit
is plural of miqa which means
the time appointed for a work. It also means the place appointed for it,
as we say: The miqat of the Syrians or the Yemenis, which means the
place where they wear the robes of ihram for pilgrimage. In this
verse it has the first meaning, i.e., the appointed time.
They ask you concerning the new moons. It
does not say what the question was. Some say that they wanted to know the
reality of the moon and why it appeared in different shapes from night to
night. Others think that they wished to know the reason for the
reappearance of the new moon after its disappearing at the end of the
month.
But
the word used is ahillah (new moons) in the plural, and it proves
that the question was not about the reality of the moon or its various
phases; because in that case it would have been appropriate to say "they
ask you concerning the moon" not "the new moons". And if the question was
about the reason of the new moon, the proper words would be "they ask you
concerning the new moon". In both cases the use of the plural would be
inappropriate. This plural "new moons" proves that the question was: What
is the reason or benefit of the appearance of the moon as crescent after
crescent and of its marking the lunar months? This question was shortened
into "new moons" because it is the new moon which starts a new month; and
then its benefit was explained.
This question may be inferred from the reply: say they are
(indications of) times fixed for men and (for) pilgrimage.
The times fixed for various actions and activities are the 'months',
and not the various shapes of the moon but about the lunar months which
are marked by the new moons. And Allah explained that these months were
the times fixed for the benefit of man in affairs of their material and
spiritual lives. Man, by his nature, is obliged to measure all his
activities by time. It was, therefore, necessary to divide time (which is
the yard‑stick of his actions) into various short and long portions. The
mercy of Allah which looks after the affairs of His creatures, and guides
them towards the betterment of their lives, effected this division‑ by‑
creating night, day, month, season and year etc. The most obvious and the
clearest division is the grouping of the days in the lunar months.
Everyone may benefit from it, be he a scholar or an ignorant person, a
Bedouin or a city‑dweller; everyone can observe the beginning of the new
moon if his eyesight is correct; and everyone may easily keep its count.
These benefits are conspicuously absent in the solar calendar: man did '
not wake to this idea, arid could not come to grips with its complicated
reckoning, until many centuries after human society came into being.
Moreover, not every one can always know the dates of the solar
calendar.
Therefore, the lunar months are the times fixed and prescribed
for men for their use in their material and spiritual affairs, and
especially so for the hajj (pilgrimage) because it is performed in
the known months.
The
hajj (pilgrimage) has especially been mentioned here as an
introduction to the topic which is dealt with in the following
sentences.
Qur'an: And it is not righteousness ...
by their doors.
It
is known from the reports that in the days before Islam it was the custom
of some Arabs that after Wearing the robes of ihram for pilgrimage,
if they had to enter their houses for any reason, they did not use the
doors, but cut a hole in the wall for that purpose. Islam disapproved that
practice and told them to enter the houses from their doors. The verse has
been revealed in a way that the above‑mentioned report may be believed to
be true.
Had there been no such reliable report, these words
could be interpreted metaphorically as a prohibition of performing
religious rites in any way other than the prescribed one. For example,
pilgrimage should not be done but in its prescribed months, fast should
not be kept in any month other than Ramadan, and so on. In that case, the
sentence would have been complementary to the previous one. The meaning
would have been: These months arc the times prescribed for the religious
deeds fixed for them, and it is not permitted to transfer those deeds to
other months, like doing hajj (pilgrimage) outside the prescribed
months or fasting in a month other than Ramadan.
But the first interpretation is supported by the
traditions. The words, it is not righteousness to enter the
houses from their backs, proves that this practice was never approved
of by the religion; otherwise it would not have been said to be against
righteousness. It was just a bad custom of the pre‑Islamic times; and
Allah said that it was not righteousness. Rather, righteousness was the
fear of Allah and guarding oneself against evil.
but righteousness is the one who guards himself
(against evil): Apparently, the sentence should
have been "but righteousness is guarding oneself (against evil)", but
Allah used the expression the one who guards himself to show that
the real virtue is in practicing "piety", and not in its abstract idea. It
is like the verse: It is not righteousness that you turn your faces
towards the east and the west but righteousness is the one who believes in
Allah (2:177)
and enter the houses by their doors:
It is not a compulsory order; it is a guidance
that entering into houses from their doors is the proper method, as it is
the usual and recognized way. People build houses and put doors in them
for this very purpose, and there is no reason why a hole should be drilled
for entering into, or going out of, the house. This sentence admonishes
them not to follow a foolish custom which goes against common sense. In
short, the sentence does not say that it is obligatory on every one to
enter into a house through the door. It just tells them that it is the
proper way. Of course, if one enters into a house by a way other than the
door, thinking that this custom is a part of religion, then it will be an
"unlawful innovation".
Qur'an: and fear Allah, so that you may be
successful.
It was mentioned in the beginning of this surah (chapter) that
taqwa (piety) is virtue which gathers in its fold all ranks of the
faith and all stages of perfection. Obviously, not every stage and rank
leads one to spiritual success and happiness, as do the last stages which
remove all shades of polytheism and misdirection. It is these last stages
which guide one to success and bring the good tidings of happiness. That
is why Allah said, so that you may be successful, using the word
'may'.
Also, it is possible to interpret the words, "fear
Allah", here as following this particular order, and discarding the
practice of going into houses from their backs.
TRADITIONS
Ibn Jarir and Ibn Abi Hatim have narrated from Ibn
'Abbas that he said: "The people asked the Messenger of Allah (s.a.w.a.)
concerning the new moons. Then this verse was revealed, They ask you
concerning the new moons. Say, 'they are (indications of) times
fixed for men'; they know from them the time their loans are due, the
waiting period (number of months a women must wait after divorce or the
death of her husband before the next marriage) of their women and, the
time of their pilgrimage." [adDurru 'I‑manthur] Some others
from different chains are from Abu 'l‑'Aliyah, Qatadah and
others.
There is another tradition that someone asked the
Prophet about the various phases of the moon; so this verse was sent down.
But we have already commented on this report that it is against the
apparent meaning of the verse, and, therefore, is not worthy of
consideration.
There is a tradition reported by Waki', al‑Bukhari and
Ibn Jarir from al‑Bara'. In the days of "ignorance", when they wore the
ihram, they used to go into the house from its back. Therefore,
Allah sent down the verse And it is not righteousness that you should
enter the houses from their backs; but righteousness is the one who guards
himself (against evil); and enter the houses by their doors.
[ad‑Durru l‑manthur]
There is another tradition reported by Ibn Abi Hatim and
al‑Hakim (and he has said that it is "correct") from Jabir. He said: "The
Quraysh were called hums (enthusiastic, strenuous), and they used to enter by the doors in the condition of ihram.
The ansar (helpers) and other Arabs did not enter from the door
in ihram. Once the Messenger of Allah (s.a.w.a.) was in a garden,
and came out from its door, and Qutbah ibn 'Amir al‑Ansari came out with
him. The people said, 'O Messenger of Allah!
Verily Qutbah ibn 'Amir is a sinner, he came out with
you from the door.' The Prophet asked him: 'Why did you do so?' He
replied: 'I saw you doing it, so I did as you did.' The Prophet said: 'I
am an ahmas (i.e. Qurayshite).' He said: 'But my religion is your
religion. Then Allah sent down: it is not righteousness that you
should enter the houses from their backs. [ibid]
The author says:
Other traditions of nearly the same meaning have been narrated from other
chains. Hums is the plural of
ahmas from himsah which means
"hardiness". The tribe of Quraysh was called hums because of their
zeal in the matter of their religion, or because of their bravery and
strength.
Apparently, this tradition shows that the Messenger of
Allah (s.a.w.a.) had allowed the continuation of that custom by
non-Qurayshites before this incident; and that is why he admonished him in
these words: "Why did you do so?" If we accept this view then this verse
was revealed to abrogate a rule which was enforced not by a verse but by
the order of the Prophet. But you already know that the verse does not
support this view. It says, it is not righteousness that you should
enter . . . It is unimaginable that Allah or His Apostle on divine
command enforced a rule and then Allah at the time of its abrogation
condemned and criticized it as being against righteousness.
al-Baqir (a.s.) said about the word of Allah, and
enter the houses by their doors: "Allah means that every
affair, whatever it may be, should be approached in its (proper) way".
[al‑Mahasin]
as-Sadiq (a.s.) said: "The Imams (al‑awliya) are the
doors of Allah, from which Allah is approached; and had they not been
there, Allah would not have been known; and it is through them that Allah
has established His proof over His creatures." [al‑Kafi]
The author says:
This tradition gives an example of the general meaning of this verse,
which has been explained in the previous one. There is no doubt that the
verse is general in its meaning, even if it was sent down on a particular
occasion. The Imam said: "had they not been there, Allah would not have
been known". This refers to the true explanation of religion and the
complete Call (Mission of the Prophet) which are with them. This sentence
has a deeper meaning also; maybe we shall explain it later on. There are
numerous traditions of the same meaning as given in these
two.
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