Surah Al-Maaida (5) — Ayah 2

(Ayah 2) ➊ {لَا تُحِلُّوْا شَعَآىِٕرَ اللّٰهِ : ”شَعَآىِٕرَ“ } is the plural of {’’ شَعِيْرَةٌ‘‘}, which is from {’’ فَعِيْلَةٌ ‘‘} meaning {’’ مُفْعَلَةٌ ‘‘}, that is, anything that has been marked or appointed as a sign. The intended meaning is those things that have a special connection with Allah Almighty and are honored due to this special connection. Some have kept it general, meaning all commands and prohibitions of Allah are included, while others have taken it to mean things related to Hajj and Umrah. The meaning of { ”لَا تُحِلُّوْا“ } is that do not abandon them and do not disrespect them.

➋ {وَ لَا الشَّهْرَ الْحَرَامَ:} It is narrated from Abu Bakrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said during the Farewell Hajj: "There are twelve months in the year, of which four are sacred; three are consecutive: Dhu al-Qa'dah, Dhu al-Hijjah, and Muharram, and one is Rajab of Mudar, which is between Jumada al-Akhirah and Sha'ban." [ بخاری، التفسیر، باب قولہ : «إن عدة الشهور…… » :۴۶۶۲ ] The meaning is that do not violate their sanctity by fighting during these months. For details, see Surah Tawbah (36).

➌ {وَ لَا الْهَدْيَ وَ لَا الْقَلَآىِٕدَ:} { ”الْهَدْيَ“ } refers to such an animal that the pilgrim would take along to sacrifice in the Haram. A small wound would be made on the right hump of camels and blood would be smeared; this was called Ish'ar, and a shoe or strap would be hung around its neck. { ”الْقَلَآىِٕدَ“ } is the plural of {’’ قِلاَدَةٌ ‘‘}, which refers to the strap or rope, etc., that was tied around the neck of the sacrificial animal as a sign. Small animals were not marked with Ish'ar. The meaning of { ”الْقَلَآىِٕدَ“ } is literally "straps," but what is meant are the animals around whose necks the strap was tied. Although all these things have already been mentioned under { ”شَعَآىِٕرَ اللّٰهِ“ }, they are mentioned separately here for further emphasis on their respect.

➍ {وَ لَاۤ آٰمِّيْنَ الْبَيْتَ الْحَرَامَ …… :} means those people who are heading towards Masjid al-Haram. "The bounty of the Lord" refers to sustenance earned through trade, etc., and "Allah's pleasure" refers to Hajj or Umrah performed for the sake of reward. Some have taken "bounty" to mean reward itself, i.e., they are going to Makkah to seek reward and Allah's pleasure. If, under this, polytheists are also included, then the meaning would be that they too, in their assumption, go to seek Allah's pleasure, so do not harm them. However, this ruling is abrogated by Surah Tawbah, Ayah (28). Now, polytheists are not allowed to enter the boundaries of the Haram. (Ibn Kathir, Qurtubi)

➎ {وَ اِذَا حَلَلْتُمْ فَاصْطَادُوْا :} means hunt after taking off Ihram. This command is for clarification of permissibility, i.e., now hunting is allowed; it does not mean that hunting is now obligatory, because it was not obligatory even before Ihram. (Ibn Kathir)

➏ {وَ لَا يَجْرِمَنَّكُمْ ……:} means that although these polytheists prevented you from entering Masjid al-Haram in 6 AH and before, do not, out of enmity for them, exceed the limits in retaliation.

➐ {وَ تَعَاوَنُوْا عَلَى الْبِرِّ وَ التَّقْوٰى ……:} Every kind of good deed is called {’’ الْبِرِّ ‘‘} and refraining from evil is called {”التَّقْوٰى“}. A principle has been established for cooperation and non-cooperation, by which evil can be prevented in Islamic society. The Messenger of Allah (peace and blessings be upon him) said: "Help your brother, whether he is an oppressor or oppressed." A man said, "O Messenger of Allah! I will help him if he is oppressed, but if he is an oppressor, how should I help him?" He replied, "In that case, your help is to stop him from oppression." [ بخاری، الإکراہ، باب یمین الرجل…… : ۶۹۵۲۔ مسلم : ۲۵۸۴ ]

2. 1. Sha'a'ir is the plural of Sha'eerah. By this is meant the sacred ordinances of Allah (those whose reverence and sanctity Allah has prescribed). Some have taken it in a general sense, and according to others, here it refers to the rites of Hajj and Umrah, meaning do not disrespect or dishonor them. Similarly, do not become an obstacle for anyone in the performance of Hajj or Umrah, as this is also disrespect.

2. 2. (Ashhur al-Haram) refers to the sanctity of the four sacred months (Rajab, Dhu al-Qa'dah, Dhu al-Hijjah, and Muharram); maintain their sanctity and do not fight in them. Some have taken this to refer to only one month, i.e., the month of Dhu al-Hijjah (the month of Hajj). Some have considered this command abrogated by "faqtuloo al-mushrikeena haythu wajadtumoohum," but this is not necessary; both commands are within their own domains and there is no contradiction between them.

2. 3. Hady refers to such animals that pilgrims would take along to sacrifice in the Haram, and they would tie a collar around their necks as a sign. There is further emphasis that these animals should not be taken away from anyone, nor should any obstacle be created in their reaching the Haram.

2. 4. That is, do not stop or trouble those going to the Haram with the intention of Hajj or Umrah, or for the purpose of trade and business. According to some commentators, these commands were for the time when Muslims and polytheists used to perform Hajj and Umrah together. But when the verse "innama al-mushrikoon najas..." was revealed, this command was abrogated for the polytheists. According to others, this verse is muhkam, i.e., not abrogated, and this command is regarding Muslims.

2. 5. Here, the meaning is to indicate permissibility, i.e., when you have come out of Ihram, hunting becomes permissible for you.

2. 6. That is, although these polytheists prevented you from entering Masjid al-Haram in 6 AH, do not, because of their prevention, adopt an attitude of excess towards them. Even with the enemy, the lesson of forbearance and forgiveness is being given.

2. 7. A very important principle has been stated here, which can provide guidance to a Muslim at every step; if only Muslims would adopt this principle.

2. O you who believe! Do not violate the symbols of Allah [6], nor the sacred month, nor the sacrificial animals, nor the animals marked with garlands [7], nor those coming to the Sacred House seeking the bounty and pleasure of their Lord. And when you come out of Ihram, then you may hunt [8]. And do not let the hatred of a people who barred you from the Sacred Mosque [9] lead you to transgress. And cooperate with one another in righteousness and piety, but do not cooperate in sin [10] and aggression. And fear Allah; surely, the punishment of Allah is severe.

[6]
The Meaning of Sha'air (Symbols):

Sha'air is the plural of sha'irah, meaning a distinguishing sign. The distinguishing signs of every religion and every system are called sha'air. For example, the adhan, congregational prayer, and mosques are the distinguishing signs of Muslims; churches and the cross for Christians; tilak, sacred thread, tuft of hair, and temples for Hindus; uncut hair, bracelet, and sword for Sikhs; hammer and sickle for communism; and official flags, national anthems, uniforms of the army and police, etc., are the distinguishing signs of governments. Their respect is considered necessary. Similarly, there are also many sha'air of Allah Almighty.

[7]
The Sacred Months:

The sha'air of Allah Almighty are countless, among which a few are mentioned in this verse. Disrespect or desecration of them makes a person sinful. Foremost among them is the mention of the sacred months. There are four sacred months: Dhu al-Qa'dah, Dhu al-Hijjah, Muharram, and Rajab. The sanctity of these months means that during these months, the Arabs would refrain from looting and fighting, etc. In the era of ignorance, the tribal system prevailed throughout Arabia, and these tribes would constantly fight among themselves. They had mutually agreed that during these months, no tribe would attack another tribe. Other Arab tribes would also loot each other and the trade caravans. During these sacred months, they would refrain from this as well. The reason for declaring Dhu al-Qa'dah, Dhu al-Hijjah, and Muharram as sacred months was that during these days, people would come from far and wide to perform Hajj and then return. Rajab was declared sacred because, in this month, people would bring offerings for the House of Allah, and the custodians of the Ka'bah would receive these offerings. If looked at closely, all this was due to the honor of the Sacred Ka'bah, and the custodians of the Ka'bah were reaping various political, economic, and social benefits because of the Ka'bah. The caravans of the Quraysh of Makkah could travel safely throughout the year; no one would even dare look at them.

The Sha'air of Allah:

Since all this was due to the honor of the Ka'bah, Islam maintained this pre-Islamic custom, also because it was a mutual peace agreement, which Islam favors. When zakat was made obligatory in Islam, officials would be sent in the month of Rajab to collect it. The likely reason for this was that people were already accustomed to giving offerings for the Ka'bah in this month. Secondly, the mention of hadi (sacrificial animals) is made, i.e., those animals sent to the Ka'bah for sacrifice. Thirdly, the mention of qala'id (collars) is made. All these are among the sha'air of Allah. Qala'id refers to the collars that were put around the necks of the sacrificial animals sent to the Ka'bah. Besides these, all the rites of Hajj are also included among the sha'air of Allah. In particular, due to the mention of sacrificial animals, a few hadith are presented here:

1. Sayyidah Aisha ؓ narrates that she herself plaited the collars of the sacrificial camels of the Messenger of Allah ﷺ, then he ﷺ put those collars around the camels' necks and drew blood from their humps. Then he sent them to the House of Allah.
[بخاری۔ کتاب المناسک۔ من اشعر وقلد بذی الحلیفۃ ثم احرم۔ مسلم۔ کتاب الحج۔ باب استحباب بعث الھدی الی الحرم]

2. Sayyiduna Zubayb ؓ says that the Prophet ﷺ would send sacrificial camels with me and say: If any of these camels cannot walk and there is a danger of its death, then slaughter it, then dip your shoe in its blood and strike its side with it. Then neither you nor any of your companions should eat from it.
[مسلم۔ کتاب الحج۔ باب مایفعل بالہدی اذاعطب فی الطریق]

And in Tirmidhi, there is an addition that other people may eat the meat of such a slaughtered sacrificial animal.
[ترمذی۔ ابواب الحج۔ باب ماجاء اذا عطب بالھدی]

3.
Permission to Ride the Sacrificial Animal:

Sayyiduna Abu Hurairah ؓ narrates that the Prophet ﷺ saw a man driving a sacrificial camel. The Prophet ﷺ said, "Ride it." The man said, "It is a sacrificial animal." The Prophet ﷺ again said, "Ride it." He again said, "But it is a sacrificial camel." Then the Prophet ﷺ, the second or third time, said, "Woe to you! Ride it."
[بخاري، كتاب المناسك۔ باب ركوب البدن مسلم۔ كتاب الحج۔ باب جواز ركوب البدنة المهداة]

And in Muslim, there are additional words that the Prophet ﷺ said to him, "You may ride it in a customary manner, provided you are compelled to ride, until you find another mount."
[مسلم۔ حواله ايضاً]

[8] Ihram itself is also among the sha'air of Allah. Therefore, if you trouble them, you will be guilty of disrespecting the sha'air of Allah. Although the imperative form is used here, and the imperative is generally for obligation, here it is in the sense of permission and concession. That is, when you remove the ihram, you may hunt, as is clear from the translation. It does not mean that when you remove the ihram, you must hunt or do so. Also, it is understood that the imperative form can also be used in the sense of concession and permission.

[9] The disbelievers of Makkah had prevented the Muslims from Hajj, Umrah, and circumambulation of the Ka'bah, and this restriction remained in place until the conquest of Makkah, except for the Umrah of Qada. Then, whenever there was a war between the disbelievers and the Muslims, the disbelieving tribes would side with the disbelievers. And at Hudaybiyyah, they disrespected all the sha'air of Allah mentioned in this verse. They blocked the way to the House of Allah, were ready to fight in the sacred months, and paid no heed to the sacrificial animals and those with collars. Therefore, Muslims might have thought that the disbelieving tribes who go for Hajj and Umrah in caravans and pass by the Muslims they themselves might become incited and prevent them from Hajj and Umrah and loot their possessions. Allah Almighty revealed this verse to prohibit such thoughts.

[10] In terms of the context, this sentence means that those disbelievers who go for Hajj and Umrah, even though they are disbelievers and polytheists, at that time they are going to perform an act of righteousness and piety, so in that part of their lives where they are engaged in righteousness and piety, instead of blocking their way, you should cooperate with them.

The Participation of the Prophet ﷺ in Harb al-Fijar and Hilf al-Fudul:

However, the command of this verse is general, meaning whether a person is Muslim or non-Muslim, if he is doing an act of righteousness and piety, you should support him, and if anyone, even a Muslim, is doing an act of sin or rebellion, you should not cooperate with him in any way. Thus, before your prophethood, the people of Makkah were badly affected by tribal civil wars. This endless series of battles had destroyed hundreds of families. In the Harb al-Fijar, which broke out between the tribes of Qays and Quraysh, you ﷺ also participated and supported the Quraysh, but you ﷺ did not raise your hand against anyone. This battle was called Harb al-Fijar because it continued even during the sacred months. After this war ended, some peace-loving individuals initiated a movement for reform. A few honorable men of Quraysh gathered at the house of Abdullah bin Jud'an and made a pact that "each of us will support the oppressed, and no oppressor will be allowed to remain in Makkah." This pact was called Hilf al-Fudul, and the reason for its name was that the names of those who conceived this pact all contained the root "Fadl" as a common element. This pact did not yield any significant result because at that time there was no power that could end tribal prejudices. In your ﷺ prophetic era, you ﷺ used to say, "If I were given red camels in exchange for this pact, I would not accept them. And if even today I am called for such a pact, I am ready to participate."
[سیرۃ النبی۔ ج 1 ص 184، 185 شبلی نعمانی]