Surah 5. Al-Ma'ida, Ayah 2

Inasmuch as this surah was undoubtedly revealed in the year 10 H. (Tabari, Ibn Kathir), it is difficult to accept the view of some of the commentators that the above verse alludes to the events culminating in the truce 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 any question of their being barred from it by the Quraysh, almost all of whom had by then embraced Islam. We must, therefore, conclude that the above injunction cannot be circumscribed by a historical reference but has a timeless, general import: in other words, that it refers to anybody who might endeavour to bar the believers - physically or metaphorically - from the exercise of their religious duties (symbolized by the "Inviolable House of Worship") and thus to lead them away from their faith. In view of the next sentence, moreover, this interpretation would seem to be the only plausible one.

Lit., "nor against the offerings, nor the garlands" - a reference to the animals which are brought to Mecca at the time of pilgrimage, to be sacrificed there in the name of God and most of their flesh distributed among the poor. In order to mark out such animals, and to prevent their being inadvertently used for profane (e.g., commercial) ends, garlands are customarily hung around their necks. See also 2:196 . - The term sha'a'ir Allah (lit., "God's symbols), occurring earlier in this sentence, denotes the places reserved for particular religious rites (e.g., the Ka'bah) as well as the religious rites themselves. (Cf. 2:158 , where As-Safa and Al-Marwah are described as "symbols set up by God"). In the above context, the rites of pilgrimage, in particular, are alluded to.

Lit., "when you have become free of the obligations attaching to the state of pilgrimage" (idha halaltum ).

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.

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.

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.

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.

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.