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Draft:Verse 2 of Sura al-Ma'ida

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Template:Infobox Verse Verse 2 of Sura al-Ma'ida (Arabic: آیه ۲ سوره مائده) is a verse containing eight commands regarding matters such as guarding the Divine Rites (shaʿāʾir Allāh), prohibition of revenge, and cooperation in righteousness and God-wariness (taqwā).

Verse 2 of Sura al-Ma'ida addresses eight important Islamic commands, mostly concerning Hajj. These commands are considered among the last instructions revealed to the Prophet Muhammad (s). The first of the eight commands in this verse is the recommendation of the general principle of maintaining the sanctity of Divine Rites. "Divine Rites" are interpreted as the rulings of the Divine religion, of which Hajj rituals are the most sublime manifestations. Four of these eight commands concern four instances of Divine Rites, including: maintaining the sanctity of the Haram Months, the sacrificial animal (hady), and the pilgrims of the House of God.

The fifth command in Verse 2 of Sura al-Ma'ida concerns the permissibility of hunting after exiting the Haram and Ihram. The sixth command in this verse is the prohibition of revenge. According to some exegetes, although the prohibition of revenge in the verse was revealed regarding the pilgrimage to the House of God, a general and international law can be deduced from it: that a Muslim must not be vindictive and revengeful.

The seventh command in Verse 2 of Sura al-Ma'ida, following the previous command to avoid revenge, is considered an encouragement for cooperation centered on righteousness and God-wariness, not on sin and aggression. This dual command is considered the foundation of the Islamic tradition for the consolidation and stability of human society. The eighth command is a reiteration of God-wariness, which is regarded as a consolidation of the previous seven commands and an emphasis on the importance of their implementation.

A Verse with Eight Commands

According to Nasir Makarim Shirazi, a Shi'a exegete, Verse 2 of Sura al-Ma'ida addresses eight important Islamic commands, mostly concerning Hajj.[1] He states that these commands are among the last instructions revealed to the Prophet Muhammad (s).[2] Five of the eight commands in this verse are considered to be about guarding the Divine Rites (shaʿaʾir Allah)[3] as well as the prohibition of revenge, the guidance towards cooperation in righteousness and God-wariness are among the commands of this verse.[4]

In the view of Abd Allah Jawadi Amuli, a Shi'a exegete, the content of this verse is an instance of the ruling found in Verse 1 of Sura al-Ma'ida, i.e., the obligation of fulfilling covenants (wafaʾ bi-l-ʿuqud); because the commands in this verse are like Divine covenant which human beings have accepted and thus must fulfill.[5] The repetition of the address "O you who have faith" (ya ayyuha lladhina amanu) in this verse after its occurrence in the previous verse is considered an indication of the importance of the commands contained in this verse.[6]

O you who have faith! Do not violate Allah’s sacraments, neither the sacred month, nor the offering, nor the necklaces, nor those bound for the Sacred House, who seek their Lord’s grace and [His] pleasure. But when you emerge from pilgrim sanctity, you may hunt for game. Ill feeling for a people should not lead you, because they barred you from the Sacred Mosque, to transgress. Cooperate in piety and godwariness, but do not cooperate in sin and aggression, and be wary of Allah. Indeed Allah is severe in retribution.

—  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّـهِ 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 اللَّـهَ ۖ إِنَّ اللَّـهَ شَدِيدُ الْعِقَابِ

First Command: Guarding Divine Rites

The first of the eight commands in Verse 2 of Sura al-Ma'ida is considered the general principle of maintaining the sanctity of Divine Rites (shaʿāʾir Allāh).[7] It is said that there is a difference of opinion among Quranic exegetes regarding the concept of Divine Rites.[8] Al-Shaykh al-Tusi[9] and Amin al-Islam al-Tabrisi,[10] Shi'a exegetes, have enumerated various meanings offered by exegetes for "Sha'a'ir". Nasir Makarim Shirazi believes that, consistent with other parts of this verse and considering the year of its revelation (10th year of Hijra), which was the year of Farewell Hajj (Hajjat al-Wada'), "Sha'a'ir" in this verse refers to Hajj rituals.[11] He considers the reason for the correctness of this interpretation to be that in the Qur'an, the word "Sha'a'ir" is usually used regarding Hajj.[12] According to Muhammad Jawad Mughniyya, "Sha'a'ir Allah" in this verse refers to the rulings of the Divine religion of which Hajj rituals are the most sublime manifestations.[13]

Commands Two to Four: Maintaining the Sanctity of Instances of Divine Rites

Ali Akbar Seifi Mazandarani, a lecturer at the Seminary of Qom, believes that this part of the verse, "O you who have faith! Do not violate Allah’s sacraments" (la tuḥillu shaʿaʾira Allah), implicitly indicates the prohibition of insulting and disrespecting Divine Rites; because such behavior causes the weakening of religion (wahn al-din) infringe upon the sanctity of God, the Qur'an, and the Prophet (s).[14] Jawadi Amuli believes that four of the eight commands in Verse 2 of Sura al-Ma'ida concern four instances of Sha'a'ir Allah.[15] In his view, mentioning these instances after the recommendation to preserve the sanctity of Divine Rites is to emphasize the importance of these four commands.[16] The first instance of Divine Rites whose sanctity is commanded to be maintained is the Haram Months.[17] Allameh Tabataba'i, a Shi'a exegete, considered the instance of violating the sanctity of Haram Months in this verse to refer to engaging in war during these months.[18]

In Verse 2 of Sura al-Ma'ida, "Hady" and "Qala'id" are considered the second instances of Divine Rites.[19] "Hady" is the sacrificial animal in Hajj, which is counted a Divine Rites in other verses of the Qur'an, such as Qur'an 22:36, under the title "Budn".[20] "Qala'id" (necklaces/garlands) refers to anything put around the neck of the animal as a sign of sacrifice in the way of God, so that if it gets lost, it would be sent to Mina for sacrifice on behalf of its owner.[21] Some have considered "Qala'id" to refer to the animal itself and not its signs,[22] however this view has been criticized.[23] In this verse, the prohibition of violating the sanctity of the sacrificial garlands is considered to be for exaggeration in the sanctity of the sacrifice itself.[24] The fourth instance of Divine Rites in the verse is considered to be the pilgrims of the House of God;[25] those who, by setting out for the House of God, seek profit (whether spiritual or material) and God's pleasure.[26]

The Fifth Command: Permissibility of Hunting after Exiting Ihram and Haram

The fifth command in Verse 2 of Sura al-Ma'ida concerns the permissibility of hunting after exiting the Haram and Ihram.[27] According to Jawadi Amuli, based on Verse 1 of Sura al-Ma'ida, two factors, Ihram and presence in the sanctity of the Haram prohibit hunting.[28] In his view, Verse 2 of Sura al-Ma'ida states the limit of this prohibition: that after exiting Ihram or the sanctity of the Haram, the prohibition of hunting is lifted.[29] It is said that the command to hunt in this part of the verse does not imply its obligation; because technically it is a "command after prohibition" (amr ʿaqib ḥaẓr) which indicates the permissibility of hunting.[30] In some Shi'a Usuli books, this part of Verse 2 of Sura al-Ma'ida is used as an example for the rule of "command after prohibition".[31]

The Sixth Command: Prohibition of Revenge

The sixth command in Verse 2 of Sura al-Ma'ida is the prohibition of revenge.[32] The general meaning of this part of the verse is presented as follows: Your hatred and enmity towards the polytheists, who prevented you from entering Masjid al-Haram, should not incite you to commit injustice against them when you overpower them and to deviate from the path of justice.[33] The prevention of Muslims from entering Masjid al-Haram by polytheists relates to the events leading to the Peace Treaty of al-Hudaybiyya in the 6th year of Hijra.[34] In this event, the Prophet (s) and a group of Muslims set out for Mecca for Umra al-Mufrada but were prevented from entering Masjid al-Haram by the leaders of polytheists and were then forced to return to Medina.[35]

Some have considered the time of revelation of this part of Verse 2 of Sura al-Ma'ida to be concurrent with the Conquest of Mecca.[36] Quoting Majma' al-bayan, this verse was revealed on the day of the Conquest of Mecca regarding polytheists who had come with the intention of visiting the House of God.[37] Upon their presence, Muslims said to the Prophet (s): "These are also like other polytheists, permit us to attack them." At this moment, this verse was revealed to prevent them.[38] Al-Tabrisi has narrated that most exegetes consider the ruling of this part of the verse to be abrogated by the Verse of Sword (Qur'an 9:5);[39] a verse that asked Muslims, after declaring the ruling of Disavowal of the Pagans (Bara'a min al-mushrikin), to kill, capture and besiege them unless they convert to Islam.[40] Despite this view, some, including Imam al-Baqir (a), have not considered it abrogated and confirmed that no verse of Sura al-Ma'ida has been abrogated.[41]

In the view of Nasir Makarim Shirazi[42] and Jawadi Amuli,[43] although the prohibition of revenge in Verse 2 of Sura al-Ma'ida was revealed regarding the pilgrimage to the House of God, a general and international law can be deduced from it: that a Muslim must not be vindictive and revengeful and seek revenge for events that occurred in the past. According to Makarim Shirazi, given that one of the causes of division in any society is revenge-seeking, the importance of this Islamic command for preventing division among Muslims following the Demise of the Prophet (s) becomes more evident.[44]

The Seventh and Eighth Commands: From Cooperation in Righteousness to Observing Divine Taqwa

The seventh command in Verse 2 of Sura al-Ma'ida is considered an encouragement for cooperation centered on righteousness (matters such as Taqwa and Ihsan)[45] and God-wariness (taqwa).[46] Allameh Tabataba'i considered this dual command as the foundation of the Islamic tradition for the consolidation and stability of human society.[47] Jawadi Amuli introduced cooperation in righteousness and God-wariness as the first pillar of forming an ideal society, which cannot be achieved except with purity of heart and avoidance of revenge.[48] He regarded the message of this part of the verse as innate as the inclination towards cooperation in righteousness and God-wariness and the lack thereof in sin and enmity is ingrained in human nature and only needs a reminder to flourish.[49]

The eighth command in Verse 2 of Sura al-Ma'ida is a reiteration of God-wariness, which according to Makarim Shirazi is a consolidation of the previous seven rulings and an emphasis on the importance of their implementation.[50] Jawadi Amuli considered the reason for this reiteration to be that God-wariness is the practical support for Divine commands and prohibitions, without which Divine commands would lack executive guarantee.[51] The final reference in the verse is to God being "severe in retribution" (shadid al-ʿiqab) which is considered an emphasis on the previous command towards God-wariness.[52]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 250.
  2. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 250.
  3. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 525.
  4. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 526.
  5. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 528.
  6. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 162; Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 524.
  7. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 524.
  8. ↑ Ṭūsī, Al-Tibyān, vol. 3, p. 418; Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 162; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 250.
  9. ↑ Ṭūsī, Al-Tibyān, vol. 3, pp. 418-419.
  10. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, pp. 237-238.
  11. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 250.
  12. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 250.
  13. ↑ Mughniyya, Al-Tafsīr al-kāshif, 1424 AH, vol. 3, p. 7.
  14. ↑ Sayfī Māzandarānī, Mabānī l-fiqh al-faʿʿāl, 1425 AH, vol. 1, p. 154.
  15. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 525.
  16. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 525.
  17. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 532.
  18. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 162.
  19. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 525.
  20. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 536.
  21. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 162; Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, pp. 536-537.
  22. ↑ See: Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 250.
  23. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 537.
  24. ↑ Zamakhsharī, Al-Kashshāf, 1407 AH, vol. 1, p. 602; Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 11, p. 280.
  25. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 525.
  26. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 2, pp. 291-292; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 251.
  27. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 251.
  28. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 539.
  29. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 539.
  30. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 162.
  31. ↑ Muḥaqqiq Ḥillī, Maʿārij al-uṣūl, 1403 AH, p. 65; Makārim Shīrāzī, Anwār al-uṣūl, 1428 AH, vol. 1, p. 299.
  32. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 252.
  33. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 163.
  34. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 1, p. 161; Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 240.
  35. ↑ Ṭabarī, Tārīkh al-Ṭabarī, vol. 2, pp. 620-637.
  36. ↑ Ṭūsī, Al-Tibyān, vol. 3, pp. 421-422; Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 237.
  37. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 237.
  38. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 237.
  39. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 239.
  40. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 9, p. 152.
  41. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 3, p. 239.
  42. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 252.
  43. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 541.
  44. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 252.
  45. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 163.
  46. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 252; Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 542.
  47. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 163.
  48. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 542.
  49. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 543.
  50. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 252.
  51. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 550.
  52. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1393 AH, vol. 5, p. 163; Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 21, p. 550.

References

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