5. Surah Al-Ma'idah (The Repast)
Medina Period
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ لاَ
تُحِلُّواْ
شَعَآئِرَ
اللّهِ ...
5: 2. O ye who believe!
violate not the sanctity of the Symbols of Allah,
C686. Cf. 2:158, where Safa and Marwa are called "Symbols (shaair) of Allah".
Here the Symbols are everything connected with the Pilgrimage, viz.,
1. the places (like Safa and Marwa, or the Ka'bah or 'Arafat, etc.);
2. the rites and ceremonies prescribed;
3. prohibitions (such as that of hunting, etc.);
4. the times and seasons prescribed. There is spiritual and moral dimension in all these.
See notes on 2:158, 2:194-200.
... وَلاَ الشَّهْرَ الْحَرَامَ ...
nor of the Sacred Month,
C687. The month of pilgrimage, or else, collectively, the four sacred months (9:36), viz.,
- Rajab (7th).
- Dhu al Qadah (11th),
- Dhu al Hijjah (12th, the month of Pilgrimage), and
- Muharram (the first of the year).
In all these months War was prohibited. Excepting Rajab the other three months are consecutive.
... وَلاَ الْهَدْيَ وَلاَ الْقَلآئِدَ...
nor of the animals brought for sacrifice,
nor the garlands that mark out such animals,
... وَلا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَانًا...
nor the people resorting to the Sacred House, seeking of the bounty and good pleasure of their Lord.
C688. The immunity from attack or interference extended to the animals brought as offerings for sacrifice and the garlands or fillets or distinguishing marks which gave them immunity. They were treated as sacred symbols.
And of course every protection or immunity was enjoyed by the Pilgrims.
... وَإِذَا حَلَلْتُمْ فَاصْطَادُواْ...
But when ye are clear of the Sacred Precincts and of pilgrim garb, ye may hunt,
C689. This is the state opposite to that described in n. 684, i.e., when ye have left the Sacred Precincts, and have doffed the special pilgrim garb, showing your return to ordinary life.
... وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ...
and let not the hatred of some people in (once) shutting you out of the Sacred Mosque lead you to transgression (and hostility on your part).
C690. See n. 205 to 2:191.
In the sixth year of the Hijrah the Pagans, by way of hatred and persecution of the Muslims, had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Makkah, some of them wanted to retaliate.
Passing from the immediate event to the general principle, we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We may have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.
... وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى...
Help ye one another in righteousness and piety,
... وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ ...
but help ye not one another in sin and rancor:
fear Allah:
... إِنَّ اللّهَ شَدِيدُ الْعِقَابِ ﴿٢﴾
for Allah is strict in punishment.
5: 2
Asad O you who have attained to faith! Offend not against the symbols set up by God, nor against the sacred month [of pilgrimage], nor against the garlanded offerings [note 4], nor against those who flock to the Inviolable Temple, seeking favor with their Sustainer and His goodly acceptance; and [only] after your pilgrimage is over [note 5] are you free to hunt. And never let your hatred of people who would bar you from the Inviolable House of Worship lead you into the sin of aggression [note 6]: but rather help one another in furthering virtue and God-consciousness, and do not help one another furthering evil and enmity; and remain conscious of God: for, behold, God is severe in retribution!
Pickthall O ye who believe! Profane not Allah's monuments nor the Sacred Month nor the offerings nor the garlands, nor those repairing to the Sacred House, seeking the grace and pleasure of Allah. But when ye have left the sacred territory, then go hunting (if ye will). And let not your hatred of a folk who (once) stopped your going to the Inviolable Place of Worship seduce you to transgress; but help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression, but keep your duty to Allah. Lo! Allah is severe in punishment.
Transliteration Ya_ ayyuhal lazina a_manu_ lu_ tuhilla_ sya'a_iralla_hi wa lasy syahral hara_ma wa lal hadya wa lal qala_'ida wa la_ a_mminal baital hara_ma yabtagu_na fadlam mir rabbihim wa ridwa_na_(n), wa iza_ halaltum fasta_du_, wa la_ yajrimannakum syana'a_nu qaumin an saddu_kum 'anil masjidil hara_mi an ta'tadu_, wa ta'a_wanu_ 'alal birri wat taqwa_, wa la_ ta'a_wanu_ 'alal ismi wal'udwa_n(i), wattaqulla_h(a), innalla_ha syadidul 'iqa_b(i).
[[ Ali’s notes:
686 Cf. ii. 158, where Safa and Marwa are called "Symbols (sha'a'ir) of Allah". Here the Symbols are everything connected with the Pilgrimage, viz., (1) the places (like Safii and Marwa, or the Ka'ba or 'Arafat, etc.); (2) the rites and ceremonies prescribed; (3) prohibitions (such as that of hunting, etc.); (4) the times and seasons prescribed. There is spiritual and moral dimension in all these. See notes on ii. 158, ii. 194-200. (5.2)
687 The month of pilgrimage, or else, collectively, the four sacred months (ix. 36), viz., Rajab (7th). Zul-qa'dah (11th), Zul-hijjah (12th, the month of Pilgrimage), and Muharram (the first of the year). In all these months War was prohibited. Excepting Rajab the other three months are consecutive. (5.2)
688 The immunity from attack or interference extended to the animals brought as offerings for sacrifice and the garlands or fillets or distinguishing marks which gave them immunity. They were treated as sacred symbols. And of course every protection or immunity was enjoyed by the Pilgrims. (5.2)
689 This is the state opposite to that described in n. 684, i.e., when ye have left the Sacred Precincts, and have doffed the special pilgrim garb, showing your return to ordinary life. (5.2)
690 See n. 205 to ii. 191. In the sixth year of the Hijra the Pagans, by way of hatred and persecution of the Muslims, had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Makkah, some of them wanted to retaliate. Passing from the immediate event to the general principle, we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We may have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness. (5.2)]]
[[ Asad’s note 6 – Inasmuch as this surah was undoubtedly revealed in the year 10H (Tabari, Ibn Kathir), it is difficult to accept the view of some of the commentators that the above verse alludes to the events of culminating in the true of Hudaybiyyah, in 6 H., when the Pagan Quraysh succeeded in preventing the Prophet and his followers from entering Mecca on pilgrimage. At the time of the revelation of this surah Mecca was already in the possession of the Muslims, and there was no longer of any question of their being barred from it by the Quraysh, almost all of whom had by then embraced Islam………………]]
[[ Ruby’s Note - I kind of disagree with Asad here about the context and implication here. Yes Mecca was in the hands of the Muslims long ago in 6H, but hatred may still linger among the hearts of people. Four years is not a long time to forget the persecution and the humiliation the Muslims suffered at the hands of the non-Muslims. And even though many of the non-Muslims converted publicly, actually they perhaps were not totally with the Muslims and into the faith. The later events after the death of the Prophet revealed this state more clearly. This verse is carrying both a contextual meaning as well as a timeless general meaning. The former apply to the Muslims who still carried deep resentment and distrust of the people who few years earlier fought wars with them and humiliated them by not allowing the Muslims to perform pilgrimage. Now that the Muslims are empowered they should not retaliate on the basis of that anger. However, this verse has profound meaning for all time in all affairs of conflict: one should not fight on the basis of hatred but on the directive of a cause. Hatred should not lead to aggression and retaliation especially when one is in power or dominance over the other. The reason for fighting for cause and justice is then not there and fighting would mean then to retaliate. Which is barred in Islam.]]