The Light of the Quran (sura Al-baqarah (the Cow)

Verse 166

45 (166) إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ

166." When would those that were followed disown those who followed and they would see the torment and their ties (between them) are cut asunder."

Commentary:

Beware who your leader is and whose love you carry in your heart! Those of you who love these tyrants and pay your affections to other than Allah, should know that they (the tyrants) want you for their own interests in this world. Therefore, they abuse your abilities and sincerity to obtain their own wishes, power and authority. But, on the Resurrection Day, they will avoid you and, hating you, will leave you alone.

This meaning should also be noted that in Tafsir-ul-Burhan and in the book ' Ikhtisas ', by Shaykh Mufid, there are some traditions cited about the meaning of the phrase: " when would those that were followed disown those who followed...". Among them, there is a tradition from Imam Baqir (a.s) who said: " By Allah, O' jabir, these are the leaders of transgressors and their means for injustice." (1)

Therefore, in contrast with this group, as was referred in the previous verse, are the truly faithful ones, who bear the intensive love in their heart for Allah. They love not only the genuine leaders of the religion but also everything that Allah loves. The basic reason for this is that every thing they love is only for gaining Allah's pleasure. Even when they love their own family and issues, they love because it is their duty to do so as prescribed by Allah.

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(1) Tafsir-ul-Burhan, vol. 1, p. 172

Verse 167

(167) وَقَالَ الَّذِينَ اتَّبَعُواْ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّؤُواْ مِنَّا كَذَلِكَ يُرِيهِمُ اللّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ

167." And those who followed shall say: ' Had there been for us a return (to the world) , then we would disown them even as they have (now) disowned us. Thus Allah will show them their deeds; bitter regrets will be upon them. And never shall they get out of the Fire."

Commentary:

These mislead followers, who see the unfaithfulness of their leaders so evident, console themselves by saying:

" Had there been for us a return (to the world) , then we would disown them even as they have (now) disowned us. ..."

But, what a pity! It is too late, because there is no possibility for them to return to life again. Then, at the end of the verse, it says:

"... Thus Allah will show them their deeds; bitter regrets will be upon them. And never shall they get out of the Fire." Yes, they can afford nothing but sigh and regret bitterly. A regret for the wealth they gathered but others took the benefit of it. A regret for the extraordinary opportunities that they had had for attaining prosperity and being saved, but they missed them all easily. A regret for adoring some incapable worthless leaders instead of adoring Allah, the Almighty.

But, it is a vain regret, because it is neither the time of action nor the occasion for making up for the past. Nay! it is only the time of punishment and receiving the results of one's own deeds.

According to some traditions, there are some different halts in the Hereafter. In a few of these halts people cannot speak anything and silence dominates lips, where they can merely look at others regretfully and shed tears. In some other of these halts, there are people who ask

each other for help, while some others curse and hate each other for their former deeds. This verse indicates that at this time when the cruel leaders, who were adored, loved, and followed formerly, here, disown their followers and accept no responsibility for them. So, the followers disown them, too, and regret very much why they loved them, supported them, and followed them. But they gained naught. They regret in heart and express their regret by tongue in this manner that if they could return to life once more, they would never follow them. They say that these people who are so disloyal that they denounce their followers here on this Day (the Reckoning Day) , they (the followers) , too, would denounce them if they could return to the world again. They regret, but what is the use of this regret? It is of no use, and they cannot come out from the blazing Fire of Hell.

Section 21.Only lawful and clean food should be taken

Injunction about the use of food-stuff - Blind following disallowed. Concealing of truth and corrupting the Word of God and bartering it for worldly gains amounts to the eating of Fire.

(168) يَا أَيُّهَا النَّاسُ كُلُواْ مِمَّا فِي الأَرْضِ حَلاَلاً طَيِّباً وَلاَ تَتَّبِعُواْ خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

(169) إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاء وَأَن تَقُولُواْ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ

168." O' mankind! eat of what is in the earth lawful and good; and do not follow the footsteps of Satan. Surely he is a manifest foe for you."

" Verily, he (Satan) enjoins you evil acts and indecency and that you should speak against Allah what you know not."

Commentary:

One of the signs of a complete religion is that it considers the usage of the unlawful food-stuffs a Satanic deed (as the Qur'an says: "...intoxicants and games of chance... are an abomination of Satan's work...") (1) , and the inappropriate avoidance of eating the lawful ones originated from the temptations of Satan, (as the Qur'an says: "...eat of what Allah has given you and do not follow the footsteps of Satan...") . (2)

Therefore, in the current verse, too, it says:

" O' mankind! eat of what is in the earth lawful and good; and do not follow the footsteps of Satan. ..."

(1) Sura Al-Ma'idah, No. 5, verse 90 (2) Sura Al-'An'am, No. 6. verse 142

In some of the historical narrations it is cited that a few of the Arab tribes had unreasonably forbidden a part of their crops and their animals for themselves, where they used to sometimes attribute those prohibitions to Allah. Then, the above verse was revealed to dismiss that ambiguity. Islam pays also specific attention to the material life of people. At the top of these things is the food necessities about which there are found tens of Qur'anic verses and hundreds of traditions in Islamic literature.

One of the duties of prophets has been to define the lawful and unlawful edible materials and drinks beside the introduction of the advantages and disadvantages of each of them. This verse emphasizes that we have to consume from what is religiously lawful and pure /h¤alal/ on the earth: " O' mankind! eat of what is in the earth lawful and good;..."

And that we must not prohibit ourselves from some things under the effect of the Satan's temptation, because it is certain that Satan is our open enemy:

"...and do not follow the footsteps of Satan. Surely he is a manifest foe for you." Imam Baqir (a.s.) has narrated a tradition from the Prophet (p.b.u.h.) who said: " Worship of Allah is divided into seventy divisions, the best of which is earning a living lawfully."(1)

Again, in another tradition, the very holy Imam, the fifth Imam, (a.s) has said: " He who seeks for sustenance in this world in order to be independent of people for his needs, to provide for his family members, and to stretch affection unto his neighbours, will meet Allah, Almighty and Glorious, on the Day of Judgement while his face will be as bright as the full moon." (2)

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It is cited in Tafsir-i-Rouh-ul-Bayan that Satan has some different stages in his invitations unto temptations. At first, he invites to

(1) Tafsir Al-Burhan, vol.1p. 173 (2) Al-Kafi, vol. 5, p.78

infidelity. If he fails in this phase, he invites to innovation. If he does not succeed, he invites to lesser sins. Failing in these stages, Satan invites to doing good and lawful deeds instead of worshipping Allah. When he fails in this phase, too, he invites to performing worships with lower qualities than the noble ones in order to stop a person from promoting to higher degrees.(1) Thus, the statement of the verse is a warning against what Satan does and how he leads men astray by his different forms of evil whispers when the Qur'an says:

" Verily, he (Satan) enjoins you evil acts and indecency and that you should speak against Allah what you know not."

(1) Tafsir-i-Rouh-ul-BaYan, vol. 1, p. 272

(170) وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللّهُ قَالُواْ بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لاَ يَعْقِلُونَ شَيْئاً وَلاَ يَهْتَدُونَ

(171) وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَاء وَنِدَاء صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ

" And when they are told: ' Follow what Allah has sent down,' they say: ' Nay! We follow what we found our fathers upon,' even though their fathers had no understanding of anything nor were they guided aright."
" And the parable of those who reject Faith is as the likeness of the one who shouts to that which hears no more than a call and a cry; deaf, dumb, and blind (are they) wherefore they do not understand.

Commentary:

Blind following of the ancestors is condemned

The previous verse warned us to avoid following the whispers and footsteps of Satan. Now, in this verse, one of the examples of those footsteps, which is the blind following of others, is pointed out. It says:

" And when they are told: ' Follow what Allah has sent down,' they say: ' Nay! We follow what we found our fathers upon,'..." They mean that they do not care what the verses of Allah say or the Messenger of Allah invites to. So, in answer to them, the Qur'an says: ...even though their fathers had no understanding of anything nor were they guided aright."

This statement refers to the fact that: if their fathers had no wisdom and understanding by themselves nor had they accepted the godly guidance of the prophets, then, would they follow their fathers

yet? If their ancestors or the infidels themselves had wisdom or were guided, it would not matter, but it is not so.

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There are two comparisons in this verse: 1) the likening of the caller of Truth to a shepherd; 2) the likening of infidels to some beasts that understand nothing from the speech of the shepherd save a call and a cry. This simile has been confirmed in a tradition by Imam Baqir (a.s.) , too. The parable means that the invitation of the Prophet (p.b.u.h.) from that faithless crowd to Truth and breaking the dam-like barrier of blindly imitation, is similar to the person who shouts to a cattle of sheep or some animals in order to save them from danger but they do not understand this message.

" And the parable of those who reject Faith is as the likeness of the one who shouts to that which hears no more than a call and a cry; ..." Then, at the end of the verse, to emphasize more and to explain it more clearly, it adds: "... deaf, dumb, and blind (are they) wherefore they do not understand."

(172) يَا أَيُّهَا الَّذِينَ آمَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُواْ لِلّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

" O' you who have Faith! eat of the good things We have provided youwith, and be grateful to Allah, if Him it is you worship." Commentary:

In this verse, too, Allah advises us to be grateful for using the blessings and bounties, and thank Him. There is a tradition from the holy Prophet (p.b.u.h.) , cited in Tafsir-us¤-Safi, stating that Allah says that He creates people, but they worship other than Him; and, He provides (them) sustenance, but they thank others save Allah.(1)

It is made clear in this verse that we ought to eat from the good wholesome foods that Allah has provided us sustenance and be thankful to Him. " O' you who have Faith! eat of the good things We have provided you with, and be grateful to Allah, ..." Intellect necessiates the act of thankfulness to the giver of a bounty, too.

"... if Him it is you worship." However, being thankful to Allah is a means of continuity and abundancy of bounties. And, to be grateful to Allah is a sign of sincerity and the purity of one's Faith.

It is narrated from Imam Hadi (a.s.) who said that the wrath of Allah encompasses those who prohibit or deprive themselves from the godly lawful things and permissible deeds. (2)

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(1) Tafsir-us-Safi, vol. 1, p. 193 (2) Tafsir-i-Nur, vol. 1, p. 329

(173) إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللّهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ فَلا إِثْمَ عَلَيْهِ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

" 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

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 /qayrabaqin/ 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:

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.
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

circumstance. Every ritual duty or religious prohibition can be changed when there is emergency.

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.