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

Verse 194

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(194) الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ

  1. " The sacred month for the sacred month; and all sacred things are (under the law of) retaliation. Whoever then commits aggression (by fighting) against you, attack him in like manner as he attacked you; and have awe for Allah, and know that Allah is with the pious ones."

Commentary:

According to the Islamic calendar, there are four lunar months in every year which are specifically respected, and fighting is unlawful and forbidden therein. One month of these four months, i.e., Rajab, is separate while the rest, i.e., Zilqa'dah, Zil-Hajjah, and Muharram, are consecutive. One of the reasons that the month Zil-Qa'dah is so called is that in this month it is necessary to have a halt of fighting. This is the law of Islam that enjoins the adherents not to fight during four particular months of the year, but non-Muslim enemies always lie in ambush to misuse the opportunities. So, they may think that since Muslims are obliged to observe this law, they had better attack. This verse says that if your opponents rush upon you during these four months, you can stand against them, too, and fight in the same months. So, you may apply the sacred month for the sacred month, because the sanctity of the blood and protection of the system of Islam is much more than the sanctity of these months.

The sacred month for the sacred month, ..."

Then, whosoever did not regard with reverences should be treated under the law of retaliation.

"and all sacred things are (under the law of) retaliation."

Hence, as a general rule, it says:

Whoever then commits aggression (by fighting) against you, attack him in like manner as he attacked you;

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Islam is not a religion of aggression and transgression, but it does not accept the aggression of others. Yet, the style of action should be in a manner that piety be always observed, and in retaliation, limits would not be violated when we do know and ought to be aware that Allah is with the pious ones.

"...and have awe for Allah, and know that Allah is with the pious ones."

Explanations:

1- No path is blind in Islam. The protection of the unity of Islam and the souls of Muslims are preferred to the sanctity of places and times.

2- We must be equitable even in contact with enemies.

" Whoever then commits aggression (by fighting) against you, attack him in like manner as he attacked you; ..."

3- The necessity of piety, even at the time of fighting, is another one of the Islamic training principles.

4- The order of legislation should not be in a manner that it becomes a means of despair for Muslims and boldness in disbelievers. The principle of similar reciprocation stands for this very sake.

5- At the time of fighting in similar reciprocation, if you do not violate the limits of justice and be of the pious ones, you will enjoy of the Divine help.

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(195) وَأَنفِقُواْ فِي سَبِيلِ اللّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ وَأَحْسِنُوَاْ إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ

  1. " And spend in the way of Allah; and cast not yourselves by your own hands into perdition: and do good (to others) , for verily Allah loves the doers of good."

Commentary:

Holy War needs as much money and property as it needs the sincere, strong experienced battle men, because in Holy War, the existence of both the spiritual and physical preparation, and suitable weapons, artillery and other fighting equipments for troops are necessary. True it is that the most important effective factor of the fate of a war is the involving soldiers, but a soldier needs to be equipped. Hence, the verse emphasizes that the lack of spending wealth in this way is to bring themselves and other Muslims to destruction. " And spend in the way of Allah; and cast not yourselves by your own hands into perdition:..."

At the time of revelation, in particular, a great deal of Muslims were full of ardor and emotions for Holy War, but they were so poor that they could not prepare the artillery. As the Qur'an states, they used to come to the Prophet (p.b.u.h.) and ask him to supply the necessary means in order to send them to the battle-field. But they usually came back with sorrow and grief while their eyes were shedding tears because the required means could not be supplied. The statement of the Qur'an in Sura At-Taubah, No. 9, verse 92 is thus; "...they went back while their eyes overflowed with tears on account of grief for not finding that which they should spend."

Spending, a Prevention of Destruction

A general fact and a social rite can be taken from this holy verse in account of disbursing, although the subject is mentioned next to the

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verses of Holy War. The idea is that spending, in general, causes the members of a society to be delivered from perdition. And, on the contrary, when the custom of donation be neglected and the properties be compiled in one pole of the society, there will come forth a majority of the poor and deprived. So, very soon, a great burst happens in the society in which the selves and wealth of capitalists will be burnt by the fire of that revolution. Here, thereby, the relation of 'donation' and 'prevention of destruction ' is made clear. Therefore, disbursement is useful for capitalist, before it would be beneficial to the state of the deprived; that is, the justification of wealth is a protector of wealth. Imam Amir-ul-Mu'mineen Ali (a.s.) has pointed to this very fact where he says:

"...guard your properties by paying alms tax..." (1)

Next to the stage of Holy War and donation, it leads to benevolence and, at the end of the verse, it commands to doing good because the stage of doing good is the highest stage in the course of human development which Islam regards to fully. It says: "...and do good (to others) , for verily Allah loves the doers of good."

The occurrence of this phrase at the end of the verse on donation points to this meaning that the act of donation must be fulfilled with an absolute sincerity and affection: far from any term of reproach or what annoys or hurts the person whom the favour is done to.


(1) Nahjul-Balaqah, saying No. 146

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(196) وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلّهِ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَلاَ تَحْلِقُواْ رُؤُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَمَن كَانَ مِنكُم مَّرِيضاً أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ شَدِيدُ الْعِقَابِ

  1. " And complete the Hajj (Pilgrimage) nad the 'Umrah for the sake of Allah; but if you are prevented (to complete it) , then (send) whatever offering (sacrificial animal) as may be obtained with ease; and do not shave your heads till the offering reaches its place (of sacrifice) ; but whoever among you is sick, or has an ailment in his head, then he (should) make redemption by fasting, or alms-giving or sacrificing. And when you are secure, then whoever enjoys from the 'Umrah to the Hajj (he should offer) of whatever offering is easily available (for him) . But whoever finds none (to give) , should fast three days during the Hajj (Pilgrimage) , and seven days when you have returned; these (make) ten (days) complete. That is for the one whose family members do not dwell near the sacred Mosque. Have awe of Allah, and know that verily Allah is severe in penalty."

The Rites of Pilgrimage

The visitors of the holy shrine of Mecca usualy perform the ceremonies of minor pilgrimage first. The rites are as follows: They put on pilgrim's garb ('ihram) from some definite sites

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known as ' Trysting Place '. It means that they undertake to abandon doing a series of deeds which are unlawful for the person in a pilgrim state. They cover themselves with pilgrim's garb which consists of two pieces of unsewn cloth, and they continually say 'labbaika' while going towards Ka'bah. When they reach Mecca, at first, they circumambulate Ka'bah in seven rounds. Then, they keep up a two-rak'at-prayer in a place called Maqam-i-Ebrahim (Station of Abraham) . After that, they ply to and fro between two mountains named Safa and Marwah for seven times. Finally, they, having cut a piece of a nail or some hair of theirs, take off the pilgrim's garb.

Then, again for the ceremonies of Pilgrimage, they put on pilgrim's garb and go unto 'Arafat, which is a land 24 kilometers far from original city of Mecca, in order to stay therein on the ninth of Zil-Hajjah, from noon until sunset, busy praying with invocation. After sunset, they move to Mash'ar-ul-Haram (Sacred Monument) , which is located at a distance of 15 kilometers from Mecca, where they must remain until morning. When the sun rises, they move into Mina, a land nearby there, and, on the same day, which is known as Feast of Sacrifice, they throw seven pebbles at a special Pillar called: ' Jamarah 'uqba ', and then they sacrifice before shaving their heads (while women cut off a piece of hair from their heads) . When they did their hair cut (Taqsir) , they take off their pilgrim's garb at last.

They return to Mecca the same day or after that and perform the ritual circumambulation of the Ka'bah, circumambulation prayer, running between Safa and Marwah, Nisa' circumambulation and Nisa' circumambulation prayer. On the eleventh and twelfth of the month, they throw pebbles at three special pillars in Mina which are called 'Jamarat ', one after another seven times at each pillar each day while, during the nights before these days, they have to remain in Mina.

Thus, they accomplish the rites of the formal Pilgrimage (Hajj) each of which is the survival of one historical event and that they are some effective hints and implicit declarations to the matters of refinement of character and social philosophies. (The description of each philosophy will be delivered when commenting on the concerning verses) .

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Commentary:

Now it is necessary to notify that the verse indicates that all these actions should be fulfilled for the sake of Allah and according to His commandments, not for making display and pretence nor for the sake of idols. Therefore, the first clause of the verse proclaims that in the deeds of Pilgrimage, both the formal Pilgrimage (Hajj) and the lesser formal one ('Umrah) , no motive should interfere but seeking to be nearer to Allah. " And complete the Hajj (Pilgrimage) and the 'Umrah for the sake of Allah; ..."

Then it adds that if something like sickness and fear of enemy happens that hinders you from performing the ritual rites of Hajj and 'Umrah after you are clothed in pilgrim's garb you must sacrifice an animal as it is possible for you.

"... but if you are prevented (to complete it) , then (send) whatever offering (sacrificial animal) as may be obtained with ease; ..." It should be noted, of curse, that if the prevetion is as a result of sickness and the like and the pilgrim's garb is done for the lesser formal Pilgrimage ('Umrah Mufradah) , the sacrifice should be sent to Mecca, but if it has happened from the side of an enemy, the duty of sacrifice must be done at the same place where the prevention has occurred. The Prophet (p.b.u.h.) behaved in the same manner in Hudaybiyah, too. But, if the person is in the pilgrim's garb of Hajj and becomes sick, the one must send the sacrifice to Mina.

"... and do not shave your heads till the offering reaches its place (of sacrifice) ; ..."

One of the rites that should be done in Hajj (Pilgrimage) is shaving the head (for men, and cutting some hair of the head for women) . But they must be careful that they are not allowed to do this duty before sacrificing the offering in the place of sacrifice. "...but whoever among you is sick, or has an ailment in his head, then he (should) make redemption by fasting, or alms-giving or sacrificing. ..." The exception is for the person who has an ailment or a difficulty

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that has to shave before the appointed time. If the person did so, (i.e. shaved his head because of ailment and the like) , it is necessary for the one to give ransom. This ransom can be three days of fasting, or feeding six indigents, or slaughtering a lamb. "...And when you are secure, then whoever enjoys from the 'Umrah to the Hajj (he should offer) of whatever offering is easily available (for him) . But whoever finds none (to give) , should fast three days during the Hajj (Pilgrimage) , and seven days when you have returned;..." When you are free from sickness and enemy and you want to perform the 'greater Pilgrimage ', you must sacrifice whatever you can from animals such as a camel, cow, or lamb. But if any of you cannot find the animal, or financially is not able to afford it, he must fast three days during the days of pilgrimage (the seventh, eighth, and ninth days) and seven days after returning from Hajj so that it makes ten days.

"...these (make) ten (days) complete. ..."

It is evident that three days and seven days make ten days, yet the Qur'an says that they are totally ten days complete. This meaning may point to the idea that the ten days can be substituted for the sacrifice completely. This greater Pilgrimage with these orders is for those who are not dwelling nearby the Sacred Mosque. (The known state among Muslim jurisprudents is that everyone who is sixteen kilometers far from Mecca his duty is to follow the rites of the ' greater Pilgrimage ', but those who are not far from Mecca by this distance, their duty is the 'separation Pilgrimge' (Hajj-i-Qir'an) . This subject is detailed in books of jurisprudence furnished with its concerning evidences.)

"...That is for the one whose family members do not dwell near the sacred Mosque,..." Finally, at the end of the verse, the command is due to piety and that believers be aware not to have any shortcoming about the divine instructions in order to protect themselves from the severe punishment of Allah.

"...Have awe of Allah, and know that verily Allah is severe in penalty." This emphasis may be for this that Pilgrimage (Hajj) is a great Islamic worship so that if the rites of it be not carefully observed and its spirit be neglected, there will be a large loss for Muslims.

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This worship (Hajj) is the very one that Imam Amir-ul-Mu'mineen Ali (a.s.) has considered it the 'flag' and 'magnificent motto' of Islam. At the last moments of his life, he (a.s.) has remarked in his will, thus: " Fear Allah (and) keep Allah in view in the matter of your Lord's House (Ka'bah) . Do not forsake it so long as you live, because if it is abandoned, you will not be spared." (1)

Some enemies of Islam have also said that while Pilgrimage is in process they cannot gain victory. One of the great believing men says: woe unto Muslims if they do not comprehend the meaning of Hajj, and woe unto others if they do not catch its meaning!


(1) Nahjul-Balaqah, Letter No. 4

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