Surah Maidah ayat 2 Tafsir Quran 5:2

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ وَلَا الشَّهْرَ الْحَرَامَ وَلَا الْهَدْيَ وَلَا الْقَلَائِدَ وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَانًا ۚ وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ۚ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُوا ۘ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾
[ المائدة: 2]

5:2 O you who have believed, do not violate the rites of Allah or [the sanctity of] the sacred month or [neglect the marking of] the sacrificial animals and garlanding [them] or [violate the safety of] those coming to the Sacred House seeking bounty from their Lord and [His] approval. But when you come out of ihram, then [you may] hunt. And do not let the hatred of a people for having obstructed you from al-Masjid al-Haram lead you to transgress. And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.

O you who believe do not profane God’s sacraments sha‘ā’ir is the plural of sha‘īra that is the ritual ceremonies of the religion by hunting game while you are on pilgrimage nor the sacred month by fighting in it nor the offering that is the boon offered in the Meccan Sanctuary by interfering with it nor the garlands qalā’id is the plural of qilāda and these made from the trees around the Sanctuary were placed around it the offering to protect it in other words do not interfere with these offerings or with those who place them; nor violate the sanctity of those repairing those heading to the Sacred House by fighting them who are seeking bounty provision from their Lord through commerce and His beatitude by resorting to Him as they the Meccans pagans falsely claimed this was abrogated by the barā’a verse of sūrat al-Tawba Q. 94. But when you are discharged from pilgrimage inviolability then hunt for game a command denoting permission. And let not hatred read shana’ānu or shan’ānu of a people that because they barred you from the Sacred Mosque cause you to commit aggression against them by killing them or otherwise. Help one another to righteousness by doing that to which you were enjoined and piety by refraining from what you have been forbidden; do not help one another ta‘āwanū one of the two original tā’ letters in tata‘āwanū has been omitted to sin acts of disobedience and enmity transgression of God’s bounds. And fear God fear His punishment by being obedient to Him; surely God is severe in retribution against those that oppose Him.

O you whose hearts have been impressed with the image of religious and spiritual virtues: Do not desecrate Allah’s religious rites* nor violate the Sacred Month** (unless attacked) or interfere with the offerings, nor disturb the garlands mantling them identifying the sacrifice nor obstruct the way against those seeking grace, being bound for the Sacrosanct House betaking themselves to Providence for His bounty. And when you have concluded the proceedings of Allah’s religious rites and divested yourselves of the pilgrims garb and moved away from the environs of the Sacrosanct House, you may engage in the chase if you like. And let not your hatred of a people, once your enemies who malevolently obstructed your way to the Sacrosanct House, stir your emotions to retaliate. And unite in good will to effectuate moral virtue and piety and not in sin, transgression and impiety, and entertain the profound reverence dutiful to Allah; Who punishes severely

Which was revealed in Al-Madina The Virtues of Surat Al-Ma'idah; When It was Revealed At-Tirmidhi recorded that `Abdullah bin `Amr said, "The last Surahs to be revealed were Surat Al-Ma'idah and Surat Al-Fath ( chapter 48 )." At-Tirmidhi commented, "This Hadith is Hasan, Gharib." and it was also reported that Ibn `Abbas said that the last Surah to be revealed was, إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ ( When there comes the help of Allah and the Conquest, ) Al-Hakim collected a narration similar to that of At-Tirmidhi in his Mustadrak, and he said, "It is Sahih according to the criteria of the Two Shaykhs and they did not record it." Al-Hakim narrated that Jubayr bin Nufayr said, "I performed Hajj once and visited `A'ishah and she said to me, `O Jubayr! Do you read ( or memorize ) Al-Ma'idah ' I answered `Yes.' She said, `It was the last Surah to be revealed.
Therefore, whatever permissible matters you find in it, then consider ( treat ) them permissible.
And whatever impermissible matters you find in it, then consider ( treat ) them impermissible."' Al-Hakim said, "It is Sahih according to the criteria of the Two Shaykhs and they did not record it.
" Imam Ahmad recorded that `Abdur-Rahman bin Mahdi related that Mu`awiyah bin Salih added this statement in the last Hadith, "I ( Jubayr ) also asked `A'ishah about the Messenger of Allah's ﷺ conduct and she answered by saying, `The Qur'an."' An-Nasa'i also recorded it. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, Most Gracious, Most Merciful. Ibn Abi Hatim recorded that a man came to `Abdullah bin Mas`ud and said to him, "Advise me." He said, "When you hear Allah's statement, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ( O you who believe! ) then pay full attention, for it is a righteous matter that He is ordaining or an evil thing that He is forbidding." Khaythamah said, "Everything in the Qur'an that reads, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ( O you who believe! ) reads in the Tawrah, `O you who are in need."' Allah said, أَوْفُواْ بِالْعُقُودِ ( Fulfill (your ) obligations.) Ibn `Abbas, Mujahid and others said that `obligations' here means treaties.
Ibn Jarir mentioned that there is a consensus for this view.
Ibn Jarir also said that it means treaties, such as the alliances that they used to conduct.
`Ali bin Abi Talhah reported that Ibn `Abbas commented: يَـأَيُّهَا الَّذِينَ ءَامَنُواْ أَوْفُواْ بِالْعُقُودِ ( O you who believe! Fulfill (your ) obligations.) "Refers to the covenants, meaning, what Allah permitted, prohibited, ordained and set limits for in the Qur'an.
Therefore, do not commit treachery or break the covenants.
Allah emphasized this command when He said, وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَـقِهِ وَيَقْطَعُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ ( And those who break the covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined, ) until, سُوءُ الدَّارِ ( unhappy (evil ) home ( i.e.
Hell ).)" Ad-Dahhak said that, أَوْفُواْ بِالْعُقُودِ ( Fulfill your obligations. ) "Refers to what Allah has permitted and what He has prohibited.
Allah has taken the covenant from those who proclaim their faith in the Prophet and the Book to fulfill the obligations that He has ordered for them in the permissible and the impermissible." Explaining the Lawful and the Unlawful Beasts Allah said, أُحِلَّتْ لَكُمْ بَهِيمَةُ الاٌّنْعَامِ ( Lawful to you (for food ) are all the beasts of cattle) camels, cows and sheep, as Al-Hasan, Qatadah and several others stated.
Ibn Jarir said that this Tafsir conforms to the meaning of ( `beasts of cattle' ) that the Arabs had.
We should mention that Ibn `Umar, Ibn `Abbas and others relied on this Ayah as evidence to allow eating the meat of the fetus if it is found dead in the belly of its slaughtered mother.
There is a Hadith to the same effect collected in the Sunan of Abu Dawud, At-Tirmidhi and Ibn Majah and narrated by Abu Sa`id who said, "We asked, `O Messenger of Allah! When we slaughter a camel, cow or sheep, we sometimes find a fetus in its belly, should we discard it or eat its meat' He said,
«كُلُوهُ إِنْ شِئْتُمْ فَإِنَّ ذَكَاتَهُ ذَكَاةُ أُمِّه»
( Eat it if you want, because its slaughter was fulfilled when its mother was slaughtered. )" At-Tirmidhi said, "This Hadith is Hasan." Abu Dawud recorded that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said,
«ذَكَاةُ الْجَنِينِ ذَكَاةُ أُمِّه»
( Proper slaughter of the fetus is fulfilled with the slaughter of its mother. ) Only Abu Dawud collected this narration.
Allah's statement, إِلاَّ مَا يُتْلَى عَلَيْكُمْ ( except that which will be announced to you (herein ), ) `Ali bin Abi Talhah reported that Ibn `Abbas said that it refers to, "The flesh of dead animals, blood and the meat of swine." Qatadah said, "The meat of dead animals and animals slaughtered without Allah's Name being pronounced at the time of slaughtering." It appears, and Allah knows best, that the Ayah refers to Allah's other statement, حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالْدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَآ أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَآ أَكَلَ السَّبُعُ ( Forbidden to you (for food ) are: Al-Maytah ( the dead animals ), blood, the flesh of swine, and what has been slaughtered as a sacrifice for others than Allah, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns - and that which has been ( partly ) eaten by a wild animal.)5:3, for although the animals mentioned in this Ayah are types of permissible cattle ( except for swine ), they become impermissible under the circumstances that the Ayah 5:3 specifies.
This is why Allah said afterwards, إِلاَّ مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ ( Unless you are able to slaughter it (before its death ) and that which is sacrificed ( slaughtered ) on An-Nusub ( stone altars )) as the latter type is not permissible, because it can no longer be slaughtered properly.
Hence, Allah's statement, أُحِلَّتْ لَكُمْ بَهِيمَةُ الاٌّنْعَامِ إِلاَّ مَا يُتْلَى عَلَيْكُمْ ( Lawful to you are all the beasts of cattle except that which will be announced to you, ) means, except the specific circumstances that prohibit some of these which will be announced to you.
Allah said, غَيْرَ مُحِلِّى الصَّيْدِ وَأَنتُمْ حُرُمٌ ( game (also ) being unlawful when you assume Ihram.) Some scholars said that the general meaning of `cattle' includes domesticated cattle, such as camels, cows and sheep, and wild cattle, such as gazzelle, wild cattle and wild donkeys.
Allah made the exceptions mentioned above ( dead animals blood, flesh of swine etc. ), and prohibited hunting wild beasts while in the state of Ihram.
It was also reported that the meaning here is, "We have allowed for you all types of cattle in all circumstances, except what We excluded herewith for the one hunting game while in the state of Ihram." Allah said, فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ ( But if one is forced by necessity, without willful disobedience, and not transgressing, then, Allah is Oft-Forgiving, Most Merciful. ) This Ayah means, "We allowed eating the meat of dead animals, when one is forced by necessity, under the condition that one is not transgressing the limits or overstepping them." Here, Allah states, "Just as We allowed the meat of cattle in all conditions and circumstances, then do not hunt game when in the state of Ihram, for this is the decision of Allah, Who is the Most Wise in all that He commands and forbids." So Allah said; إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ ( Verily, Allah commands that which He wills. ) The Necessity of Observing the Sanctity of the Sacred Area and the Sacred Months Allah continues, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللَّهِ ( O you who believe! Violate not the sanctity of Sha'a'ir Allah (the symbols of Allah ),) Ibn `Abbas said, "Sha`a'ir Allah means the rituals of Hajj." Mujahid said, "As-Safa and Al-Marwah, and the sacrificial animal are the symbols of Allah." It was also stated that Sha`a'ir Allah is what He prohibited.
Therefore, it means, do not violate what Allah prohibited.
Allah said afterwards, وَلاَ الشَّهْرَ الْحَرَامَ ( nor of the Sacred Month, ) for you are required to respect and honor the Sacred Month and to refrain from what Allah forbade during it, such as fighting.
This also lays emphasis on avoiding sins during that time.
As Allah said; يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ( They ask you concerning fighting in the Sacred Month.
Say, "Fighting therein is a great (transgression ).") and, إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْراً ( Verily, the number of months with Allah is twelve months (in a year ).
) Al-Bukhari recorded in his Sahih that Abu Bakrah said that the Messenger of Allah ﷺ said during the Farewell Hajj,
«إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَواتِ وَالْأَرْضَ السَّنَةُ اثْنَا عَشَرَ شَهْرًا، مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلَاثٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَان»
( The division of time has returned as it was when Allah created the Heavens and the earth.
The year is twelve months, four of which are sacred: Three are in succession, (they are: ) Dhul-Qa'dah, Dhul-Hijjah and Muharram, and ( the fourth is ) Rajab of ( the tribe of ) Mudar which comes between Jumada ( Ath-Thaniyah ) and Sha'ban.) This Hadith testifies to the continued sanctity of these months until the end of time. Taking the Hady to the Sacred House of Allah, Al-Ka`bah Allah's statement, وَلاَ الْهَدْىَ وَلاَ الْقَلَـئِدَ ( nor of the Hady brought for sacrifice, nor the garlands, ) means, do not abandon the practice of bringing the Hady ( sacrificial animals ) to the Sacred House, as this ritual is a form of honoring the symbols of Allah.
Do not abandon the practice of garlanding these animals on their necks, so that they are distinguished from other cattle.
This way, it will be known that these animals are intended to be offered as Hady at the Ka`bah, and thus those who might intend some harm to them would refrain from doing so.
Those who see the Hady might be encouraged to imitate this ritual, and indeed, he who calls to a type of guidance, will earn rewards equal to the rewards of those who follow his lead, without decrease in their own rewards.
When the Messenger of Allah ﷺ intended to perform Hajj, he spent the night at Dhul-Hulayfah, which is also called Wadi Al-`Aqiq.
In the morning, the Prophet made rounds with his wives, who were nine at that time, performed Ghusl ( bath ), applied some perfume and performed a two Rak`ah prayer.
He then garlanded the Hady and announced aloud his intention to perform Hajj and `Umrah.
The Prophet's Hady at the time consisted of plenty of camels, more than sixty, and they were among the best animals, the healthiest and most physically acceptable, just as Allah's statement proclaims, ذلِكَ وَمَن يُعَظِّمْ شَعَـئِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ ( Thus it is, and whosoever honors the symbols of Allah, then it is truly, from the piety of the hearts. ) Muqatil bin Hayyan said that Allah's statement, وَلاَ الْقَلَـئِدَ ( nor the garlands ) means, "Do not breach their sanctity." During the time of Jahiliyyah, the people used to garland themselves with animal hair and pelts when they left their areas in months other than the Sacred Months.
The idolators of the Sacred House Area used to garland themselves with the tree-stems of the Sacred Area, so that they were granted safe passage." This statement was collected by Ibn Abi Hatim, who also recorded that Ibn `Abbas said, "There are two Ayat in this Surah ( Al-Ma'idah ) that were abrogated, the Ayah about the garlands 5:2, and فَإِن جَآءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ( So if they come to you (O Muhammad ), either judge between them, or turn away from them.)" The Necessity of Preserving the Sanctity and Safety of those who Intend to Travel to the Sacred House Allah said, وَلا ءَامِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَناً ( nor the people coming to the Sacred House (Makkah ), seeking the bounty and good pleasure of their Lord.) The Ayah commands: Do not fight people who are heading towards the Sacred House of Allah, which if anyone enters it, he must be granted safe refuge.
Likewise, those who are heading towards the Sacred House seeking the bounty and good pleasure of Allah, must not be stopped, prevented, or frightened away from entering the Sacred House.
Mujahid, `Ata', Abu Al-`Aliyah, Mutarrif bin `Abdullah, `Abdullah bin `Ubayd bin `Umayr, Ar-Rabi` bin Anas, Muqatil bin Hayyan, Qatadah and several others said that, يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ ( seeking the bounty of their Lord. ) refers to trading.
A similar discussion preceded concerning the Ayah; لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ ( There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading ).) Allah said; وَرِضْوَناً ( and pleasure.
) Ibn `Abbas said that the word `pleasure' in the Ayah refers to, "seeking Allah's pleasure by their Hajj." `Ikrimah, As-Suddi and Ibn Jarir mentioned that this Ayah was revealed concerning Al-Hutam bin Hind Al-Bakri, who had raided the cattle belonging to the people of Al-Madinah.
The following year, he wanted to perform `Umrah to the House of Allah and some of the Companions wanted to attack him on his way to the House.
Allah revealed, وَلا ءَامِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَناً ( nor the people coming to the Sacred House (Makkah ), seeking the bounty and good pleasure of their Lord.) Hunting Game is Permissible After Ihram Ends Allah said, وَإِذَا حَلَلْتُمْ فَاصْطَـدُواْ ( But when you finish the Ihram, then hunt, ) When you end your Ihram, it is permitted for you to hunt game, which was prohibited for you during Ihram.
Although this Ayah contains a command that takes effect after the end of a state of prohibition ( during Ihram in this case ), the Ayah, in fact, brings back the ruling that was previously in effect.
If the previous ruling was an obligation, the new command will uphold that obligation, and such is the case with recommended and permissible matters.
There are many Ayat that deny that the ruling in such cases is always an obligation.
Such is also the case against those who say that it is always merely allowed.
What we mentioned here is the correct opinion that employs the available evidence, and Allah knows best. Justice is Always Necessary Allah said, وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ ( and let not the hatred of some people in (once ) stopping you from Al-Masjid Al-Haram ( at Makkah ) lead you to transgression ( and hostility on your part ).) The meaning of this Ayah is apparent, as it commands: Let not the hatred for some people, who prevented you from reaching the Sacred House in the year of Hudaybiyyah, make you transgress Allah's Law and commit injustice against them in retaliation.
Rather, rule as Allah has commanded you, being just with every one.
We will explain a similar Ayah later on, وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُواْ اعْدِلُواْ هُوَ أَقْرَبُ لِلتَّقْوَى ( And let not the enmity and hatred of others make you avoid justice.
Be just: that is nearer to piety, ) which commands: do not be driven by your hatred for some people into abandoning justice, for justice is ordained for everyone, in all situations.
Ibn Abi Hatim recorded that Zayd bin Aslam said, "The Messenger of Allah ﷺ and his Companions were in the area of Al-Hudaybiyyah when the idolators prevented them from visiting the House, and that was especially hard on them.
Later on, some idolators passed by them from the east intending to perform `Umrah.
So the Companions of the Prophet said, `Let us prevent those ( from `Umrah ) just as their fellow idolators prevented us.' Thereafter, Allah sent down this Ayah." Ibn Abbas and others said that "Shana'an" refers to enmity and hate.
Allah said next, وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ ( Help you one another in Al-Birr and At-Taqwa; but do not help one another in sin and transgression. ) Allah commands His believing servants to help one another perform righteous, good deeds, which is the meaning of `Al-Birr', and to avoid sins, which is the meaning of `At-Taqwa'.
Allah forbids His servants from helping one another in sin, `Ithm' and committing the prohibitions.
Ibn Jarir said that, "Ithm means abandoning what Allah has ordained, while transgression means overstepping the limits that Allah set in your religion, along with overstepping what Allah has ordered concerning yourselves and others." Imam Ahmad recorded that Anas bin Malik said that the Messenger of Allah ﷺ said,
«انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا»
( Support your brother whether he was unjust or the victim of injustice. ) He was asked, "O Messenger of Allah! We know about helping him when he suffers injustice, so what about helping him when he commits injustice" He said,
«تَحْجُزُهُ وَتَمْنَعُهُ مِنَ الظُّلْمِ فَذَاكَ نَصْرُه»
( Prevent and stop him from committing injustice, and this represents giving support to him. ) Al-Bukhari recorded this Hadith through Hushaym.
Ahmad recorded that one of the Companions of the Prophet narrated the Hadith,
«الْمُؤْمِنُ الَّذِي يُخَالِطُ النَّاسَ وَيَصْبِرُ عَلَى أَذَاهُمْ أَعْظَمُ أَجْرًا مِنَ الَّذِي لَا يُخَالِطُ النَّاسَ وَلَا يَصْبِرُ عَلى أَذَاهُم»
( The believer who mingles with people and is patient with their annoyance, earns more reward than the believer who does not mingle with people and does not observe patience with their annoyance. ) Muslim recorded a Hadith that states,
«مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ إِلى يَوْمِ الْقِيَامَةِ لَا يَنْقُصُ ذلِكَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلُ آثَامِ مَنِ اتَّبَعَهُ إِلَى يَوْمِ الْقِيَامَةِ، لَا يَنْقُصُ ذلِكَ مِنْ آثَامِهِمْ شَيْئًا»
( He who calls to a guidance, will earn a reward similar to the rewards of those who accept his call, until the Day of Resurrection, without decreasing their rewards.
Whoever calls to a heresy, will carry a burden similar to the burdens of those who accept his call, until the Day of Resurrection, without decreasing their own burdens. )

(5:2) Believers! Neither desecrate the symbols of (devotion to) Allah, *5 nor the holy month, nor the animals of offering, nor the animals wearing collars indicating they are for sacrifice, nor ill-treat those who have set out for the Holy House seeking from their Lord His bounty and good pleasure. *6
But once you are free from Pilgrimage obligations, you are free to hunt. *7 Do not let your wrath against the people who have barred you from the Holy Mosque move you to commit undue transgressions; *8 rather, help one another in acts of righteousness and piety, and do not help one another in sin and transgression. Fear Allah. Surely Allah is severe in retribution.

O you who have believed, do not meaning

*5).
Whatever characteristically represents either a particular doctrine, creed, way of thought or conduct is recognized as its symbol.
For example, official flags, uniforms of the armed forces, coins, notes and stamps are symbols used by governments so that their subjects - in fact all those who live within their sphere of influence - treat them with proper respect.
Cathedrals, altars and crosses are symbols of Christianity.
A special bunch of hair on the head, a special kind of bead-rosary and the temple are symbols of Hinduism.
A turban, bracelet and Kirpan ( a special dagger kept by the Sikhs ) are symbols of the Sikh religion.
The hammer and sickle are the symbols of Communism.
The swastika has been the symbol of Aryan racialism.
The followers of these ideologies are required to treat these symbols with respect.
If a man insults any symbol associated with a particular ideology it is regarded as an act of hostility; and if the person concerned is himself a follower of that ideology then that insult is considered tantamount to an abandonment of, and a revolt against it.

The expression 'sha'a'ir Allah' refers to all those rites which, in opposition to polytheism and outright disbelief and atheism, are the characteristic symbols of an exclusive devotion to God.
Muslims are required to respect these symbols, regardless of the people among whom they are found, provided their underlying spirit is one of godliness and that they have not been tainted by either polytheistic or pagan associations.
Hence, whenever a Muslim encounters something in either the creed or practice of a non-Muslim, which embodies any element of devotion and service to the One True God, he will identify himself with it and show respect to the symbols which represent it.
For this true element in their religious life constitutes the point of agreement between them and the Muslims.
The point of dispute is not that they serve God, but that they associate others in that service.

It should be recalled that this directive to treat the symbols of God with due respect was given at a time when a state of belligerency existed between the Muslims and the polytheists of Arabia, and Makka was under the occupation of the latter.
Polytheistic tribes from all over Arabia used to visit the Ka'bah for Pilgrimage, and the routes of many of these tribes were within the reach-of the Muslims if they decided to attack.
It was in such circumstances that the Muslims were told that, even though those people were polytheists, they should not be molested if they were proceeding towards the 'House of God'; that they should not be attacked during the months of Pilgrimage; and that the animals which they were carrying for sacrificial offering should not be touched.
The element of godliness which persisted in their otherwise distorted religious life deserved to be respected.

*6).
Following a general directive that the symbols of God should be treated with proper respect a few such symbols are mentioned specifically lest war fever lead even to the desecration of religious rites and symbols.
The enumeration of these particular symbols does not mean that respect is due to these alone.

*7).
Ihram is also one of the symbols of God and violation of any of the prohibitions which should be observed in that state is an act of sacrilege.
The prohibition of hunting while in the state of ihram is mentioned in connection with the desecration of the symbols of God.
When ihram is over, the prohibitions become void, and one is permitted to hunt.

*8).
The unbelievers had prevented the Muslims from visiting the Ka'bah.
In fact, in violation of the ancient usage of Arabia they had even deprived them of their right to make Pilgrimage.
As a result, the Muslims felt inclined to prevent the pagan tribes from making their pilgrimage by not letting them pass along the routes to Makka which lay close to the Islamic domains, and to attack their trading caravans during the time of Pilgrimage ( Hajj ).
God prevented them from carrying out this plan through the revelation.

 

Which was revealed in Al-Madina The Virtues of Surat Al-Ma'idah; When It was Revealed At-Tirmidhi recorded that `Abdullah bin `Amr said, "The last Surahs to be revealed were Surat Al-Ma'idah and Surat Al-Fath ( chapter 48 )." At-Tirmidhi commented, "This Hadith is Hasan, Gharib." and it was also reported that Ibn `Abbas said that the last Surah to be revealed was, إِذَا جَآءَ نَصْرُ اللَّهِ وَالْفَتْحُ ( When there comes the help of Allah and the Conquest, ) Al-Hakim collected a narration similar to that of At-Tirmidhi in his Mustadrak, and he said, "It is Sahih according to the criteria of the Two Shaykhs and they did not record it." Al-Hakim narrated that Jubayr bin Nufayr said, "I performed Hajj once and visited `A'ishah and she said to me, `O Jubayr! Do you read ( or memorize ) Al-Ma'idah ' I answered `Yes.' She said, `It was the last Surah to be revealed.
Therefore, whatever permissible matters you find in it, then consider ( treat ) them permissible.
And whatever impermissible matters you find in it, then consider ( treat ) them impermissible."' Al-Hakim said, "It is Sahih according to the criteria of the Two Shaykhs and they did not record it.
" Imam Ahmad recorded that `Abdur-Rahman bin Mahdi related that Mu`awiyah bin Salih added this statement in the last Hadith, "I ( Jubayr ) also asked `A'ishah about the Messenger of Allah's ﷺ conduct and she answered by saying, `The Qur'an."' An-Nasa'i also recorded it. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, Most Gracious, Most Merciful. Ibn Abi Hatim recorded that a man came to `Abdullah bin Mas`ud and said to him, "Advise me." He said, "When you hear Allah's statement, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ( O you who believe! ) then pay full attention, for it is a righteous matter that He is ordaining or an evil thing that He is forbidding." Khaythamah said, "Everything in the Qur'an that reads, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ( O you who believe! ) reads in the Tawrah, `O you who are in need."' Allah said, أَوْفُواْ بِالْعُقُودِ ( Fulfill (your ) obligations.) Ibn `Abbas, Mujahid and others said that `obligations' here means treaties.
Ibn Jarir mentioned that there is a consensus for this view.
Ibn Jarir also said that it means treaties, such as the alliances that they used to conduct.
`Ali bin Abi Talhah reported that Ibn `Abbas commented: يَـأَيُّهَا الَّذِينَ ءَامَنُواْ أَوْفُواْ بِالْعُقُودِ ( O you who believe! Fulfill (your ) obligations.) "Refers to the covenants, meaning, what Allah permitted, prohibited, ordained and set limits for in the Qur'an.
Therefore, do not commit treachery or break the covenants.
Allah emphasized this command when He said, وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَـقِهِ وَيَقْطَعُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ ( And those who break the covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined, ) until, سُوءُ الدَّارِ ( unhappy (evil ) home ( i.e.
Hell ).)" Ad-Dahhak said that, أَوْفُواْ بِالْعُقُودِ ( Fulfill your obligations. ) "Refers to what Allah has permitted and what He has prohibited.
Allah has taken the covenant from those who proclaim their faith in the Prophet and the Book to fulfill the obligations that He has ordered for them in the permissible and the impermissible." Explaining the Lawful and the Unlawful Beasts Allah said, أُحِلَّتْ لَكُمْ بَهِيمَةُ الاٌّنْعَامِ ( Lawful to you (for food ) are all the beasts of cattle) camels, cows and sheep, as Al-Hasan, Qatadah and several others stated.
Ibn Jarir said that this Tafsir conforms to the meaning of ( `beasts of cattle' ) that the Arabs had.
We should mention that Ibn `Umar, Ibn `Abbas and others relied on this Ayah as evidence to allow eating the meat of the fetus if it is found dead in the belly of its slaughtered mother.
There is a Hadith to the same effect collected in the Sunan of Abu Dawud, At-Tirmidhi and Ibn Majah and narrated by Abu Sa`id who said, "We asked, `O Messenger of Allah! When we slaughter a camel, cow or sheep, we sometimes find a fetus in its belly, should we discard it or eat its meat' He said, «كُلُوهُ إِنْ شِئْتُمْ فَإِنَّ ذَكَاتَهُ ذَكَاةُ أُمِّه» ( Eat it if you want, because its slaughter was fulfilled when its mother was slaughtered. )" At-Tirmidhi said, "This Hadith is Hasan." Abu Dawud recorded that Jabir bin `Abdullah said that the Messenger of Allah ﷺ said, «ذَكَاةُ الْجَنِينِ ذَكَاةُ أُمِّه» ( Proper slaughter of the fetus is fulfilled with the slaughter of its mother. ) Only Abu Dawud collected this narration.
Allah's statement, إِلاَّ مَا يُتْلَى عَلَيْكُمْ ( except that which will be announced to you (herein ), ) `Ali bin Abi Talhah reported that Ibn `Abbas said that it refers to, "The flesh of dead animals, blood and the meat of swine." Qatadah said, "The meat of dead animals and animals slaughtered without Allah's Name being pronounced at the time of slaughtering." It appears, and Allah knows best, that the Ayah refers to Allah's other statement, حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالْدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَآ أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَآ أَكَلَ السَّبُعُ ( Forbidden to you (for food ) are: Al-Maytah ( the dead animals ), blood, the flesh of swine, and what has been slaughtered as a sacrifice for others than Allah, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns - and that which has been ( partly ) eaten by a wild animal.)5:3, for although the animals mentioned in this Ayah are types of permissible cattle ( except for swine ), they become impermissible under the circumstances that the Ayah 5:3 specifies.
This is why Allah said afterwards, إِلاَّ مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ ( Unless you are able to slaughter it (before its death ) and that which is sacrificed ( slaughtered ) on An-Nusub ( stone altars )) as the latter type is not permissible, because it can no longer be slaughtered properly.
Hence, Allah's statement, أُحِلَّتْ لَكُمْ بَهِيمَةُ الاٌّنْعَامِ إِلاَّ مَا يُتْلَى عَلَيْكُمْ ( Lawful to you are all the beasts of cattle except that which will be announced to you, ) means, except the specific circumstances that prohibit some of these which will be announced to you.
Allah said, غَيْرَ مُحِلِّى الصَّيْدِ وَأَنتُمْ حُرُمٌ ( game (also ) being unlawful when you assume Ihram.) Some scholars said that the general meaning of `cattle' includes domesticated cattle, such as camels, cows and sheep, and wild cattle, such as gazzelle, wild cattle and wild donkeys.
Allah made the exceptions mentioned above ( dead animals blood, flesh of swine etc. ), and prohibited hunting wild beasts while in the state of Ihram.
It was also reported that the meaning here is, "We have allowed for you all types of cattle in all circumstances, except what We excluded herewith for the one hunting game while in the state of Ihram." Allah said, فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ ( But if one is forced by necessity, without willful disobedience, and not transgressing, then, Allah is Oft-Forgiving, Most Merciful. ) This Ayah means, "We allowed eating the meat of dead animals, when one is forced by necessity, under the condition that one is not transgressing the limits or overstepping them." Here, Allah states, "Just as We allowed the meat of cattle in all conditions and circumstances, then do not hunt game when in the state of Ihram, for this is the decision of Allah, Who is the Most Wise in all that He commands and forbids." So Allah said; إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ ( Verily, Allah commands that which He wills. ) The Necessity of Observing the Sanctity of the Sacred Area and the Sacred Months Allah continues, يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللَّهِ ( O you who believe! Violate not the sanctity of Sha'a'ir Allah (the symbols of Allah ),) Ibn `Abbas said, "Sha`a'ir Allah means the rituals of Hajj." Mujahid said, "As-Safa and Al-Marwah, and the sacrificial animal are the symbols of Allah." It was also stated that Sha`a'ir Allah is what He prohibited.
Therefore, it means, do not violate what Allah prohibited.
Allah said afterwards, وَلاَ الشَّهْرَ الْحَرَامَ ( nor of the Sacred Month, ) for you are required to respect and honor the Sacred Month and to refrain from what Allah forbade during it, such as fighting.
This also lays emphasis on avoiding sins during that time.
As Allah said; يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ( They ask you concerning fighting in the Sacred Month.
Say, "Fighting therein is a great (transgression ).") and, إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْراً ( Verily, the number of months with Allah is twelve months (in a year ).
) Al-Bukhari recorded in his Sahih that Abu Bakrah said that the Messenger of Allah ﷺ said during the Farewell Hajj, «إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَواتِ وَالْأَرْضَ السَّنَةُ اثْنَا عَشَرَ شَهْرًا، مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلَاثٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَان» ( The division of time has returned as it was when Allah created the Heavens and the earth.
The year is twelve months, four of which are sacred: Three are in succession, (they are: ) Dhul-Qa'dah, Dhul-Hijjah and Muharram, and ( the fourth is ) Rajab of ( the tribe of ) Mudar which comes between Jumada ( Ath-Thaniyah ) and Sha'ban.) This Hadith testifies to the continued sanctity of these months until the end of time. Taking the Hady to the Sacred House of Allah, Al-Ka`bah Allah's statement, وَلاَ الْهَدْىَ وَلاَ الْقَلَـئِدَ ( nor of the Hady brought for sacrifice, nor the garlands, ) means, do not abandon the practice of bringing the Hady ( sacrificial animals ) to the Sacred House, as this ritual is a form of honoring the symbols of Allah.
Do not abandon the practice of garlanding these animals on their necks, so that they are distinguished from other cattle.
This way, it will be known that these animals are intended to be offered as Hady at the Ka`bah, and thus those who might intend some harm to them would refrain from doing so.
Those who see the Hady might be encouraged to imitate this ritual, and indeed, he who calls to a type of guidance, will earn rewards equal to the rewards of those who follow his lead, without decrease in their own rewards.
When the Messenger of Allah ﷺ intended to perform Hajj, he spent the night at Dhul-Hulayfah, which is also called Wadi Al-`Aqiq.
In the morning, the Prophet made rounds with his wives, who were nine at that time, performed Ghusl ( bath ), applied some perfume and performed a two Rak`ah prayer.
He then garlanded the Hady and announced aloud his intention to perform Hajj and `Umrah.
The Prophet's Hady at the time consisted of plenty of camels, more than sixty, and they were among the best animals, the healthiest and most physically acceptable, just as Allah's statement proclaims, ذلِكَ وَمَن يُعَظِّمْ شَعَـئِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ ( Thus it is, and whosoever honors the symbols of Allah, then it is truly, from the piety of the hearts. ) Muqatil bin Hayyan said that Allah's statement, وَلاَ الْقَلَـئِدَ ( nor the garlands ) means, "Do not breach their sanctity." During the time of Jahiliyyah, the people used to garland themselves with animal hair and pelts when they left their areas in months other than the Sacred Months.
The idolators of the Sacred House Area used to garland themselves with the tree-stems of the Sacred Area, so that they were granted safe passage." This statement was collected by Ibn Abi Hatim, who also recorded that Ibn `Abbas said, "There are two Ayat in this Surah ( Al-Ma'idah ) that were abrogated, the Ayah about the garlands 5:2, and فَإِن جَآءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ( So if they come to you (O Muhammad ), either judge between them, or turn away from them.)" The Necessity of Preserving the Sanctity and Safety of those who Intend to Travel to the Sacred House Allah said, وَلا ءَامِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَناً ( nor the people coming to the Sacred House (Makkah ), seeking the bounty and good pleasure of their Lord.) The Ayah commands: Do not fight people who are heading towards the Sacred House of Allah, which if anyone enters it, he must be granted safe refuge.
Likewise, those who are heading towards the Sacred House seeking the bounty and good pleasure of Allah, must not be stopped, prevented, or frightened away from entering the Sacred House.
Mujahid, `Ata', Abu Al-`Aliyah, Mutarrif bin `Abdullah, `Abdullah bin `Ubayd bin `Umayr, Ar-Rabi` bin Anas, Muqatil bin Hayyan, Qatadah and several others said that, يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ ( seeking the bounty of their Lord. ) refers to trading.
A similar discussion preceded concerning the Ayah; لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ ( There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading ).) Allah said; وَرِضْوَناً ( and pleasure.
) Ibn `Abbas said that the word `pleasure' in the Ayah refers to, "seeking Allah's pleasure by their Hajj." `Ikrimah, As-Suddi and Ibn Jarir mentioned that this Ayah was revealed concerning Al-Hutam bin Hind Al-Bakri, who had raided the cattle belonging to the people of Al-Madinah.
The following year, he wanted to perform `Umrah to the House of Allah and some of the Companions wanted to attack him on his way to the House.
Allah revealed, وَلا ءَامِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَناً ( nor the people coming to the Sacred House (Makkah ), seeking the bounty and good pleasure of their Lord.) Hunting Game is Permissible After Ihram Ends Allah said, وَإِذَا حَلَلْتُمْ فَاصْطَـدُواْ ( But when you finish the Ihram, then hunt, ) When you end your Ihram, it is permitted for you to hunt game, which was prohibited for you during Ihram.
Although this Ayah contains a command that takes effect after the end of a state of prohibition ( during Ihram in this case ), the Ayah, in fact, brings back the ruling that was previously in effect.
If the previous ruling was an obligation, the new command will uphold that obligation, and such is the case with recommended and permissible matters.
There are many Ayat that deny that the ruling in such cases is always an obligation.
Such is also the case against those who say that it is always merely allowed.
What we mentioned here is the correct opinion that employs the available evidence, and Allah knows best. Justice is Always Necessary Allah said, وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ ( and let not the hatred of some people in (once ) stopping you from Al-Masjid Al-Haram ( at Makkah ) lead you to transgression ( and hostility on your part ).) The meaning of this Ayah is apparent, as it commands: Let not the hatred for some people, who prevented you from reaching the Sacred House in the year of Hudaybiyyah, make you transgress Allah's Law and commit injustice against them in retaliation.
Rather, rule as Allah has commanded you, being just with every one.
We will explain a similar Ayah later on, وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُواْ اعْدِلُواْ هُوَ أَقْرَبُ لِلتَّقْوَى ( And let not the enmity and hatred of others make you avoid justice.
Be just: that is nearer to piety, ) which commands: do not be driven by your hatred for some people into abandoning justice, for justice is ordained for everyone, in all situations.
Ibn Abi Hatim recorded that Zayd bin Aslam said, "The Messenger of Allah ﷺ and his Companions were in the area of Al-Hudaybiyyah when the idolators prevented them from visiting the House, and that was especially hard on them.
Later on, some idolators passed by them from the east intending to perform `Umrah.
So the Companions of the Prophet said, `Let us prevent those ( from `Umrah ) just as their fellow idolators prevented us.' Thereafter, Allah sent down this Ayah." Ibn Abbas and others said that "Shana'an" refers to enmity and hate.
Allah said next, وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ ( Help you one another in Al-Birr and At-Taqwa; but do not help one another in sin and transgression. ) Allah commands His believing servants to help one another perform righteous, good deeds, which is the meaning of `Al-Birr', and to avoid sins, which is the meaning of `At-Taqwa'.
Allah forbids His servants from helping one another in sin, `Ithm' and committing the prohibitions.
Ibn Jarir said that, "Ithm means abandoning what Allah has ordained, while transgression means overstepping the limits that Allah set in your religion, along with overstepping what Allah has ordered concerning yourselves and others." Imam Ahmad recorded that Anas bin Malik said that the Messenger of Allah ﷺ said, «انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا» ( Support your brother whether he was unjust or the victim of injustice. ) He was asked, "O Messenger of Allah! We know about helping him when he suffers injustice, so what about helping him when he commits injustice" He said, «تَحْجُزُهُ وَتَمْنَعُهُ مِنَ الظُّلْمِ فَذَاكَ نَصْرُه» ( Prevent and stop him from committing injustice, and this represents giving support to him. ) Al-Bukhari recorded this Hadith through Hushaym.
Ahmad recorded that one of the Companions of the Prophet narrated the Hadith, «الْمُؤْمِنُ الَّذِي يُخَالِطُ النَّاسَ وَيَصْبِرُ عَلَى أَذَاهُمْ أَعْظَمُ أَجْرًا مِنَ الَّذِي لَا يُخَالِطُ النَّاسَ وَلَا يَصْبِرُ عَلى أَذَاهُم» ( The believer who mingles with people and is patient with their annoyance, earns more reward than the believer who does not mingle with people and does not observe patience with their annoyance. ) Muslim recorded a Hadith that states, «مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ إِلى يَوْمِ الْقِيَامَةِ لَا يَنْقُصُ ذلِكَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلُ آثَامِ مَنِ اتَّبَعَهُ إِلَى يَوْمِ الْقِيَامَةِ، لَا يَنْقُصُ ذلِكَ مِنْ آثَامِهِمْ شَيْئًا» ( He who calls to a guidance, will earn a reward similar to the rewards of those who accept his call, until the Day of Resurrection, without decreasing their rewards.
Whoever calls to a heresy, will carry a burden similar to the burdens of those who accept his call, until the Day of Resurrection, without decreasing their own burdens. )

( O ye who believe! Profane not Allah’s monuments ) do not make lawful the abstention from all of Allah’s rites ( nor the Sacred Month ) nor attacking people in the Sacred Month ( nor the offerings ) nor the taking of offerings which are made to the House ( nor the garlands ) nor the taking of the garlands which are hung by the advent of the Sacred Month, ( nor those repairing to the Sacred House ) nor attacking those who head for Allah’s Sacred House, i.e. the pilgrims of al-Yamamah-the clan of the idolater Bakr Ibn Wa’il-and the traders of the idolater Shurayh Ibn Dabi’ah, ( seeking the grace ) provision ( and pleasure of Allah ) by means of the pilgrimage. It is also said that this means: they seek provision by means of trade and also Allah’s pleasure. ( But when ye have left the sacred territory ) after the days of Tashriq, ( then go hunting (if ye will )) if you will, go hunt wild game. ( And let not your hatred of a folk ) the hatred of the people of Mecca ( who (once ) stopped your going to the Inviolable Place of Worship) on the Day of al-Hudaybiyyah ( seduce you ) drive you ( to transgress ) against the pilgrims of the clan of Bakr Ibn Wa’il; ( but help ye one another unto righteousness ) acts of obedience ( and pious duty ) shunning transgressions. ( Help not one another unto sin ) contraventions ( and transgression ) against the pilgrims of the clan of Bakr Ibn Wa’il, ( but keep your duty to Allah ) fear Allah in that which He has commanded and prohibited you. ( Lo! Allah is severe in punishment ) when He punishes those who abstain from that which He has commanded.

O you who believe! Violate not the sanctity of the Symbols of Allah, nor of the Sacred Month, nor of the animals brought for sacrifice, nor the garlanded people or animals, etc. [Marked by the garlands on their necks made from the outer part of the tree-stems (of Makkah) for their security], nor the people coming to the Sacred House (Makkah), seeking the bounty and good pleasure of their Lord. But when you finish the Ihram (of Hajj or 'Umrah), you may hunt, and let not the hatred of some people in (once) stopping you from Al-Masjid-al-Haram (at Makkah) lead you to transgression (and hostility on your part). Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment.

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