173. " Verily, He has forbidden you only carrion, blood, swineflesh, and whatever has other (name) than Allah's been invoked upon it. But whoever is forced (by necessity) , not desiring nor transgressing, no sin shall be on him; surely Allah is Forgiving, Merciful."
Commentary:
Following the previous subject, this verse states that certain edible things are lawful to eat, and we should not prohibit the lawful things of Allah to ourselves opinionatedly and because of some vain imaginations. Yet, Allah has forbidden us carrion, blood, swineflesh or the flesh of any animal slaughtered invoking the name of anybody else other than God, as it says:
" Verily, He has forbidden you only carrion, blood, swineflesh, and whatever has other (name) than Allah's been invoked upon it. ..."
There are some logical and acceptable reasons cited for this Divine law of prohibition, of course. For example, it is narrated from Imam Sadiq (a.s.) who said:
" No one obtains anything from carrion but weakness of his body, decrease of his strength, and cease of his offspring. And, the consumer of carrion dies not but by a sudden death. Those who consume blood (as food stuff) become hard-hearted. ..." (1)
According to some hygienical advice, the flesh of swine is the carrier of two kinds of microbes called tapeworms and trichina. (The latter is a very small nematode worm trichinella, whose larvae infest the intestines and voluntary muscles of man, pigs etc., causing trichinosis).
(1) Wasa'il-ush-Shi'ah, vol. 16, p. 310
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Today, it is forbidden to use swineflesh even in some Eastern countries. In former divine religions, such as the religion of the Jews, the flesh of swine has been held in great detestation. In the Bible, the sinners are also likened to swine.
There is an exception, of course, where the term /q ayrabaq in/ denotes not for enjoyment but forced by unavoidable necessity, and term / 'adin / means without any intention to revolt against the prescribed laws of Allah or not exceeding the bare limits of the actual want or the bare necessity. If anybody under circumstances beyond his control or forced by necessity, to save his life, takes such things, it will not be a sin upon him.
"...But whoever is forced (by necessity) , not desiring nor transgressing, no sin shall be on him; ..."
This permission is because of the Mercy and Grace of Allah, as the verse itself says:
"...surely Allah is Forgiving, Merciful."
It is cited in Tafsir-i-Nur-uth-Thaqalayn in an expressive tradition from Imam Sadiq (a.s.) who said: " Whoever is forced (to eat) carrion or blood, or swineflesh and he avoids eating something of it until he dies, then he is an infidel." (1)
Explanations:
1. Islam has paid full attention to the problem of food-stuffs. It has frequently warned Muslims against the putrid, harmful, and unlawful food. The prohibition of swineflesh, carrion and blood is found in four occurrences in the Qur'an. The Messages of this prohibition were preached two times in Medina and two times in Mecca.
2. Considering Allah, and invoking His name at the time of slaughtering animals, is necessary. This is to warn us to know and be aware that everything belongs to Allah and therefore, none of our deeds should be done out of the circle of theism.
3. Islam is a complete and an easy religion. It stops in no
(1) Tafsir-i-Nur-uth-Thaqalayn, vol. 1, p. 155
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circumstance. Every ritual duty or religious prohibition can be changed when there is emergency.
4. No one must misuse the necessary circumstances in this respect.
General Conclusion:
Here in this verse, and in the similar other verses of the Qur'an, is laid down the principle of the Islamic law to be observed under normal conditions and the law of exception for the state of emergency. The things forbidden under normal conditions may be permissible in the emergency. The spirit of the law to be observed in both the cases is the sense of obedience, and sticking to the prescribed limits. Under no circumstances any revolt against any law is allowed.
174. " Surely those who conceal any part of the Book which Allah has sent down (to them) , and sell it for a small price ِ they shall eat naught but Fire into their bellies, and Allah will not speak to them on the Day of Resurrection, nor will He purify them, and theirs will be a painful punishment."
175. " Those are they who have bought error for guidance and punishment for forgiveness; how they shall endure the Fire! "
176. " This is because Allah has sent down the Book with the Truth; and surely those who differ in the Book are in flagrant schism."
Commentary:
Before the advent of the holy Prophet of Islam (p.b.u.h.) , the Jewish scholars used to tell their people about that happy advent and described the signs of that promised Prophet for them from the Torah. But as soon as the Prophet of Islam (p.b.u.h.) was divinely appointed and announced his Call, they did not confess the prophethood of Muhammad (p.b.u.h.) for they thought they would lose their position, wealth, etc. It was why they neglected every thing and concealed the
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Truth. Such people, by concealing the fact, might remain in their position receiving some presents and gifts for a length of time but this is a little price comparing to that great sin of theirs.
" Surely those who conceal any part of the Book which Allah has sent down (to them) , and sell it for a small price- ..."
What they take and eat in this bargain is naught, indeed, but Fire. This meaning is similar to the content of the verse where eating the wealth of orphans is likened to Fire, too, as if they ate Fire in their bellies. (1) So, it says:
"...they shall eat naught but Fire into their bellies, ..."
On the Day of Resurrection, Allah will not speak to these people mercifully, while the believers can speak with Him then. This talk, of course, may be either through some waves created in the space, or by inspiration and the mute tongue of the heart. On that Day all believing people can become interlocutors of Allah.
Those persons, who tried to bar the influence of the sound of truth from reaching the ears of people, have shut, in fact, the way of the speech of Allah on the Reckoning Day to themselves. They will not hear a word of kindness, but hear the word of wrath in Hell, being addressed with words such as:
" Go away into it and speak not (to Me) ...". (2)
Allah will not purify them from their sins then, because there will be a painful punishment prepared for them as a result of their evil actions in this world.
"...and Allah will not speak to them on the Day of Resurrection, nor will He purify them, and theirs will be a painful punishment."
Explanations:
1. Selling Faith, in any case and rate, is a loss and the obtained price is a little: "...and sell it for a small price-".
2. The unlawful food or drinks of this world will incarnate in the
(1) Sura An-Nisa', No. 4, verse 10
(2) Sura Al-Mu'minun, No. 23, verse 108
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form of Fire in the Hereafter, "...but Fire ...".
3. Punishment should be appropriate to the crime. Those who bar the way of reaching the word of Allah for people to hearken in this world, must be deprived from the pleasure of hearing the speech of Allah in the next world.
4. Concealing the truth is not only about the holy Prophet (p.b.u.h.) . Those who conceal the truth about the true successors of Prophet Muhammad (p.b.u.h.) , receive the same punishment, too. That is, those who have hidden the announcement of the Messenger of Allah in Qadir-i-Khum and obliterated it from their history and commentary books and perverted the process of the verses of the Qur'an with their own justifications in order to mislead Muslims towards some particular ones other than the immaculate Imams, have concealed the Truth, too.
* * * *
Those who conceal the Truth are some persons who exchange misguidance for guidance and punishment for forgiveness.
" Those are they who have bought error for guidance and punishment for forgiveness, ..."
Do they not know that they somehow share with the corruption and aberration of mankind throughout history by their action when they conceal the Truth? Do they think that they are able to bear the punishment of Allah ?
"... how they shall endure the Fire! "
It is narrated in a tradition that the holy Prophet (p.b.u.h.) , speaking with Ali-ibn-Abi-Talib (a.s.) , said: " The worst of men is he who sells his coming world for his present life, and more evil than this is the one who sells his coming world for the present life of someone else." (1)
* * * *
(1) Man La Yahduruhul-Faghih, vol. 4, p. 253
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The people who conceal the Truth are severely warned and threatened with Divine punishments, because Allah has sent down the Book so clearly and reasonably that no doubt or ambiguity remains for anyone.
" This is because Allah has sent down the Book with the Truth; ..."
Yet, there are some people who, to protect their personal interests, take action in justification and falsification of the concepts of the revealed Book and cause people to differ in it. In this way, they intend to gain some profits without any due, or unlawfully. Then, Allah, introducing them, says:
"...and surely those who differ in the Book are in flagrant schism."
177. " It is not righteousness that you turn your faces towards the East and the West, but righteous is he who believes in Allah, the Last Day, the angels, the Book, and the Apostles, and for the love of Him gives (of) his wealth, although he likes it, to the kindred, the orphans, the needy, the travellers, beggars and for the (emancipation of) slaves, and keeps up the prayer, and pays the poor-rates (zakat) ; and those who fulfil their promise whenever they make a promise, and are patient in distress, adversity, and in the time of war, these are they who are the truthful (in Faith verbally and actually) and these are the pious ones."
Commentary:
The Faith of a person in Allah causes him to be humble before Him and to stand firm, with no obedience, before tyrants; where the Faith in Resurrection creates eyesight and magnanimity; and Faith in
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angels refers to the existence of belief in the processes of supernatural including the Faith in revelation, Providence, etc.
Faith in prophets is a belief in a straight way and true guidance existing throughout history. It is an evidence leading to the fact that Man has never been aimless and absolutely free in this world.
" It is not righteousness that you turn your faces towards the East and the West, but righteous is he who believes in Allah, the Last Day, the angels, the Book, and the Apostles, ..."
The Qur'anic phrases: " gives (of) his wealth " indicates the assistance and humanity of believers; " keep up the prayer " refers to the direct link with Allah; " pay the poor-rates (zakat) " leads to planning the social life for solving the problem of different layers of the society; " Those who fulfil their promise whenever they make a promise " strengthens the coherence and connection between people; and the concept of " are patient " is an active factor in Man to become persevering and stable.
"... and for the love of Him gives (of) his wealth, although he likes it, to the kindred, the orphans, the needy, the travellers, beggars and for the (emancipation of) slaves, and keeps up the prayer, and pays the poor-rates (zakat) ; and those who fulfil their promise whenever they make a promise, and are patient in distress, adversity, and in the time of war, these are they who are the truthful (in Faith verbally and actually) and these are the pious ones."
Explanations:
1- This verse is one of the most consistent verses of the Qur'an. It is cited in Al-Mizan, Commentary, that the Messenger of Allah said in a tradition that everyone who acts according to this verse has a complete Faith. (1)
2-We should heed the content and essence of the religion rather than to go after the mere mottoes, which hold us back from the main
(1) Al-Mizan, vol. 1, p. 615 (Persian version)
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godly aims.
3- The number of those who claim Faith is very large, but the true believers, who follow all the details of this verse, are a particular small group: " These are they who ...".
4- Belief in Allah, Resurrection and revealed Book is mentioned before the fulfilment of the righteous deeds.
5- In this verse, the act of attachment to Allah " Faith in Allah ", and connecting with the poor and deprived people, and also social aids upon accidents and afflictions have been stated together, one after another, in the verse.
6- For reaching a true piety, donation in both obligatory and non-obligatory forms are necessary. There are some people who sometimes help the poor while they do not pay their religious obligatory payments. There are also some other believing people who pay their obligatory payments but are often indifferent to the poor and the deprived. Here , in this verse, the true pious believers are introduced as those who pay both their obligatory alms and recommended donations; as well.
"... and for the love of Him gives (of) his wealth ".
Regarding this meaning, that is why that some Islamic narrations say that in the wealth of the rich, besides the poor-rates, there is a portion for the deprived and the poor. (1)
And also, the one who goes to bed while he is satiated but someone in his neighbourhood is hungry, has faith neither in Allah nor in the Hereafter. (2)
Therefore, to feel responsibility for the hungry people, is a duty on us, whether we have paid the obligatory alms or not.
7- It is necessary to show patience and perseverance in all the followings:
Being patient and firm in facing with poverty and afflictions.
To show patience and endurance in having ailments.
To be patient in battle and at the time of Holy War.
However, patience is the cause of all virtues. So, the Qur'an
(2) Tafsir-il-Qurtubi, vol. 2, p. 242
(3) Usul-i-Kafi, vol. 2, p. 660
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introduces patience as one of the factors for entering Heaven, where it says: " These shall be rewarded with high places because they were patient, ..." (1) These are given high positions as a reward for the patience they had, while some others are honoured by angels in Heaven with these words: " Peace be on you because you were constant, ..." (2)
And, one of the conditions of obtaining the position of Imamate is to be patient, as the Qur'an says: " And We made of them Imams to guide by Our command when they were patient, ..." (3)
8- The application of the term /birr/ (righteous) is similar to the application of honey. Whoever or whatever is very sweet and wholesome is likened to honey. Then, whosoever is very good and benevolent is called ' righteous '; viz. , such a one is absolutely a right-doer.
(1) Sura Furqan, No. 24, verse 75
(2) Sura Ar-Ra'd No. 13, verse 24
(3) Sura As-Sajdah, No. 72, verse 24
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