The Verses of Jihad in Quran: Meaning, Reason of Revelation, Context and Background - Part 9
By Badruddoja Razvi Misbahi, New Age Islam
7 May
2021
(Translated
from Urdu by Newageislam.com)
Explaining
the Verse 9:37 out of 26 Verses Presented by Wasim Rizvi in Supreme Court
Main points discussed in part 9
Lexical and terminological meaning of nasīu
Impact of Difference between the solar and the
lunar years in context of acts of worship and affairs
The pagan Arabs and their acts of worship and
affairs based on the solar years and months
Context and cause of revelation of verse 9:37
Why is it that postponing the sanctity of sacred
months is a cause of increase in disbelief?
……………..
“Their
postponing (nasīu) of the months is nothing but furtherance in disbelief
– the disbelievers are misled by it – they decree it lawful in one year and
regard it forbidden in another year, in order to equate to the number of the
months which Allah has made sacred, and to make lawful what Allah has
forbidden; their evil deeds seem good in their sight; and Allah does not guide
the disbelievers.” (9:37)
It is
necessary first of all to shed light on the literal and terminological meaning
of the word nasīu mentioned in this verse.
The
word nasīu literally has two meanings;
1)
In Arabic, al-nasīu is a root word and used in the sense of ‘insaa’un’,
that is, to postpone something from its original place, or to push something
back. When someone postpones something, it is said [in Arabic], ‘nasa’ahu (he
postponed it). Similarly, after pushing a camel back from a pool, a person
says, “nas’atu al-ibila ‘anil haudi (I pushed the camel back from
the pool). The usage of naseeu’ is also narrated in two ways; 1) with
the reduction of the letter ‘yaa’, and 2) with the doubling (tashdeed)
of ‘yaa’ without ‘hamza’.
2)
al-nasīu is used in the meaning of ‘furtherance’. When an Arabic person
increases time, it is said, “nas’a fi al-ajali wa ‘ansa’a”. Similarly,
if one adds water to milk and increases it, is said, ‘nasa’a al-ma’a fi
al-laban-i (he added water to milk and increased it). I mean to say that
every act of ‘furtherance’ or ‘increase’ that is done in anything is an act of
‘nasiu’.
As per
Imam al-Wahidi, the former meaning is correct.
In the
legal term of Islam, the usage of al-nasīu refers to “delaying the
sanctity of what has been described as a sacred month until a month that is not
regarded as sacred.
In
other words, this refers to “Postponing the sanctity of any of the four sacred
months (Ashhur-e-Hurum, Dhu'l-Qa'da, Dhu'l-Hijjah, Muharram and Rajab)
and considering non-sacred month sacred, for example, postponing the sanctity
of a sacred month ‘Muharram’ until a non-sacred month ‘Safar’, and delaying the
sanctity of ‘Rajab’ until the non-sacred month of ‘Sh’aaban’, and so on.
(Tafsir-e-Kabir, Tafsir-e-Abi Saud under the verse 9:37)
After
explaining the literal and figurative meaning of “al-nasīu”, we want to
tell you for your understanding that the almanacs (jantris) and
calendars that are published in our country are usually based on solar and
lunar years and their days, months and dates. The difference between solar and
lunar years and their months and days is that if we place the base of any of
our matters on any lunar month, it will not stand in one place. But rather, it
goes round and round in its circular orbit; for example, fasting is obligatory
in the lunar month of Ramazan but while circulating, sometimes this
month comes in summer, sometimes in winter or the rainy season. On the basis of
the same analogy, take the example of Hajj, the performance of which is
obligatory in the lunar month of Dhu al-Hijjah.
However,
while circulating sometimes this too comes in the rainy season, sometimes in
the winter or summer. This change does not happen in the case of the solar
year. For example, if we schedule any special event to be held in March or
November, it will not change with the change of seasons. It will always come in
moderate weather and will not change. For these reasons, before Islam, when the
infidels and polytheists of Arabia thought that the lunar year was disrupting
their worldly affairs, causing difficulty for their travel and affecting their
business and trade, so they stopped taking the lunar year into consideration.
Relying on the solar year, they made an almanac which gave them two benefits;
first that some lunar years remained only for twelve months, while others were
made by them for thirteen months. They added an extra month to some lunar years
because the solar year is larger than the lunar year, and it is reported that
36 solar years are equal to 37 lunar years.
Another
benefit for them was that the Hajj occurred in the month of Dhul Hijjah
in one year, and in the next year it came in the month of Muharram instead of Dhul
Hijjah, and then in the third year, it took place in the month of Safar. In
the same way, after continuously circulating for certain years, the season of
Hajj would return to its original month Dhul Hijjah. This inevitably led
to an increase in the number of months and that the sanctity of Ashhur-e-Haram
(four sacred months) was not specifically reserved for its original months, but
rather it was postponed until the months which were not declared sacred.
Taking
into account this interpretation, we find that the word al-nasīu, in
accordance with the majority of scholars, refers to postponing, whereas
according to some scholars, this word denotes the meaning of
‘increase’.
The
long and the short of it is that due to some difficulty in the way to their
gains, the polytheists of Arab, just like the children of Israel, tricked and
stipulated that the acts of worship should be based on the solar year and months
rather than the lunar year and months. On the contrary to that, Allah Almighty
had already commanded in the era of Hazrat Ibrahim and Hazrat
Ismael (peace be upon them) that one’s worship and one's affair would be based on
the lunar year and months. But the polytheists of Arab did not follow the command
of Allah Almighty in context of considering the lunar year and month. In order
to achieve their worldly ambitions and benefits, they relied on the solar year
and month in all matters including social affairs and acts of worship. Thus
they postponed the Hajj until the non-sacred months, instead of the sacred
months (Ashhur-e-Haram). This was the reason that Allah Almighty
condemned them in verses 36 and 37 of Surah Tawbah and declared their
act as such to be a source of furtherance in their disbelief.
That
their act was a source of an increase in their disbelief was because their
elders had convinced them that whatever they were doing was compulsory and that
considering the lunar year and month for the performance of Hajj was not
incumbent upon them. It is obvious that despite having knowledge, they denied
the command of God Almighty, turned away from obedience to Him and perpetrated
mischievous acts. All this resulted, as per the consensus of Muslim scholars,
into the furtherance of their disbelief. [Tafsir-e-Kabir under the verse
9:36-37]
Commenting
on the words of verse 9:37 “furtherance in disbelief”, the author of Tafsir-e-Abi
Suad writes, “This is because they declare lawful what Allah has made
unlawful, and unlawful what Allah has made lawful. So this is disbelief after
disbelief.” (Tafsir-e-Abi Saud, vol.4, p.64)
Some
exegetes (mufassirin) have stated the reason for the postponement of
sacred months (Ashhur-e-Hurum) that the Arabs were fond of war, fighting
and killing. They unsheathed their swords over trifles. They were always
restless for fighting against their rivals. Despite being convinced of the
sanctity of the sacred months, it was very difficult for them to sit at home
and spend three consecutive months without killing and fighting. So when
the sacred month started (in which fighting was prohibited) and if they were
already in a state of war, they would declare that month lawful [for fighting]
and in return, they would declare any non-sacred month sacred. For example, if
these people were in the state of fighting in the month of Shawwal, and the
month of Dhu'l-Qa'dah (a lunar month included in the four sacred months) came,
they would make it lawful, and in return, they made the month of Safar
unlawful, which is not unlawful. Similarly, if they initiated fighting in the
month of Jamadil Aakhirah and continued it in the month of Rajab (also a
lunar month include in the four sacred months), they would declare it lawful
[for fighting] and consider the month of ‘Sha’ban or other non-sacred months
unlawful [for fighting].
This
way, they would make lawful what Allah had made unlawful, and unlawful what He
Almighty had made lawful. They used to declare unlawful to be lawful so that
they could complete the counting of the sacred months. For example, the three
consecutive lunar months are Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram. If they
fought in these months, then in return they made three non-sacred months sacred
so that the matter may be settled on equal terms.
In this
way, they would lead themselves astray and lead their youths to the same path
of misguidance. While doing so, they did not feel hesitation and disgusting.
They would love to do such deeds. It is clear from this event that those who
have such instincts; Allah Almighty does not guide them. Allah Almighty gives
guidance to those who sincerely strive for such guidance. Why will Allah
Almighty guide those who don’t want to take such guidance? It is for this reason
that Allah has said here in this verse 9:37 “Allah does not guide the
disbelieving people”.
This
can be further understood from the example that a teacher is interested in
teaching the student who takes an interest in reading. The student who does not
want to study and is always absent from the school and the textbooks have no
meaning for him; then why would a teacher teach such a student and why would he
be interested in his growth, guidance, education and training?
The
eloquent sermon (also known as the farewell sermon) delivered by the Holy
Prophet on the occasion of Hujjat-ul-Wada' is a comprehensive manifesto
and human charter for all mankind. This great sermon of the Holy Prophet (peace
be upon him) is a thought-provoking and heart-warming collection of ethics and
good manners. In this sermon, he declared that “
“O
people, the time has revolved as is its fashion since the day Allah created the
heavens and the earth. The number of the months with Allah is twelve, of which
four are sacred, these are Rajab of (Banu) Mudar that is between Jumada
and Sha'ban, [and three which are consecutive] Dhu'l-Qa`dah, Dhu'l-Hijjah and
al-Muharram. "That is the true and upright religion; do not wrong
yourselves in them". "Intercalation (Nasi’) therein is an
increase in disbelief; by it, those who disbelieve are led astray. One year
they make it profane and another year they make it sacred in order to tally
(ostensibly) with the number that Allah made sacred”. One year they would make
Safar profane and another they would make Muharram sacred. One year they would
make Safar sacred and another they would make Muharram profane. This is
intercalation (nasi`) [and it is from Shaytan]”.
(Continuing)
-----
Maulana Badruddoja Razvi
Misbahi, Principal of Madrasa Arabia Ashrafia Zia-ul-Uloom Khairabad, District
Mau, UP (India) is a Sufi-minded, well-mannered, classical Islamic scholar, an
expert teacher, an excellent writer, a good poet and orator. He has authored
numerous books, some of which are as follows: 1) Fazilat-e-Ramazan, 2)
Zad-ul-Haramain, 3) Mukhzin-e-Tib, 4) Tauzeehat-e-Ahsan, the commentary on the well-known logical book “Mulla Hasan” 5)
Muhazarat fi Halle Qutbi Tasawwurat, 6) Tahzib al-Faraid commentary on “Sharh
al-Aqaid”, 7) Atayib al-Tahani fi Halle Mukhtasar al-Ma’ani, 8) Commentary on
Sahih Muslim
Other Parts
of the Articles:
The Verses of Jihad: Meaning, Denotation, Reason of
Revelation and Background- Part 1
The Verses of Jihad: Meaning, Denotation, Reason of
Revelation and Background- Part 2
The Verses of Jihad: Meaning, Denotation, Reason of
Revelation and Background- Part 3
The Verses of Jihad- Meaning, Denotation, Reason of
Revelation and Background- Part 4
The Verses of Jihad in The Quran - Meaning,
Denotation, Reason of Revelation and Background - Part 5
The Verses of Jihad in The Quran - Meaning, Denotation, Reason of
Revelation and Background - Part 6
The Verses of Jihad in Quran: Meaning, Reason of Revelation, Context and
Background - Part 7
The Verses of Jihad in Quran: Meaning, Reason
of Revelation, Context and Background - Part 8
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