(2) “O you who believe, do not violate Allah’s sacred rites, the sacred month, the sacrificial animals, the garlanded offerings, or those bound for the Sacred House seeking bounty and pleasure from their Lord. Once you have left the state of consecration, you may hunt. Do not let your hatred of a people who barred you from the Sacred Mosque incite you to transgress. Cooperate in righteousness and piety, but do not cooperate in sin and transgression. Fear Allah; indeed, Allah is severe in punishment.”
Allah Most High says, “O you who believe, do not violate Allah’s sacred rites.” That is, do not violate His prohibitions, which He has commanded you to hold inviolable and to refrain from committing. This prohibition encompasses both committing them and believing them to be lawful. It therefore forbids both committing evil and regarding it as lawful.
This includes the prohibitions that apply during consecration and those that apply within the Sacred Precinct. It also includes what He expressly mentions in His words, “or the sacred month.” That is, do not violate its sanctity by fighting during it or by committing any other form of wrongdoing. Allah Most High says, “Indeed, the number of months with Allah is twelve months, in Allah’s decree on the day He created the heavens and the earth; of these, four are sacred. That is the upright religion, so do not wrong yourselves during them.”
The majority of scholars hold that the prohibition against fighting during the sacred months was abrogated by the words of Allah Most High, “When the sacred months have passed, kill the polytheists wherever you find them,” and by other general texts that unconditionally command fighting the disbelievers and unconditionally warn against failing to fight them.
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They also cite the fact that the Prophet (peace and blessings be upon him) fought the people of al-Tā’if during Dhū al-Qadah, which is one of the sacred months.
Others said that the prohibition against fighting during the sacred months was not abrogated, because this verse and others specifically prohibit it. They interpreted the unrestricted texts on the subject in light of these restrictions, saying that an unrestricted text must be understood in accordance with a restricted one.
Some scholars drew a distinction, saying that it is impermissible to initiate fighting during the sacred months, but that fighting may be continued and brought to completion if it began outside them.
They interpreted the Prophet’s fighting against the people of al-Tā’if in this way, because the fighting against them had begun at Hunayn in Shawwāl. All of this concerns fighting whose purpose is not defense.
As for defensive fighting, when the disbelievers initiate hostilities against the Muslims, the Muslims may fight in defense of themselves during a sacred month or at any other time, by scholarly consensus.
His words, “nor the sacrificial animals nor the garlanded offerings,” mean: Do not violate the sanctity of the offerings brought to Allah’s House for Hajj, Umrah, or another purpose, whether livestock or otherwise. Do not prevent them from reaching the place where they are to be sacrificed, take them by theft or any other means, neglect their care, or burden them beyond their capacity for fear that they may perish before reaching their destination. Rather, honor them and honor those who bring them.
“Nor the garlanded offerings.” These are a particular kind of sacrificial offering: animals for which garlands or loops are braided and placed around their necks as an outward display of Allah’s sacred rites, to encourage people to follow this practice, teach them the Sunnah, and make the animals recognizable as sacrificial offerings so that they will be respected. Garlanding sacrificial animals is therefore among the prescribed practices of the Sunnah and its sacred rites.
“Nor those bound for the Sacred House”—that is, those heading toward it—“seeking bounty and pleasure from their Lord.” Whoever heads for this Sacred House seeking Allah’s bounty through trade and lawful earnings, or seeking Allah’s pleasure through Hajj, Umrah, circumambulation, prayer, or other acts of worship, must not be harmed or humiliated. Rather, honor such people and show respect to the visitors arriving at the House of your Lord.
This command also includes securing the roads leading to Allah’s House and ensuring that those traveling there feel safe and at ease, fearing neither death nor any lesser harm to themselves, nor unlawful tolls, plunder, or similar violations of their property.
The general import of this noble verse is restricted by the words of Allah Most High, “O you who believe, the polytheists are indeed impure, so do not let them approach the Sacred Mosque after this year of theirs.” Thus, a polytheist is not to be permitted to enter the Sacred Precinct.
The verse specifically prohibits harming those who head for the House seeking Allah’s bounty or pleasure. This indicates that if someone heads there intending to deviate through sinful acts, complete respect for the Sacred Precinct requires preventing such a person from spreading corruption at Allah’s House. Allah Most High says, “Whoever intends therein deviation through wrongdoing, We shall make him taste a painful punishment.”
After prohibiting them from hunting while in a state of consecration, He says, “Once you have left the state of consecration, you may hunt.” That is, once you have concluded your consecration for Hajj or Umrah and have left the Sacred Precinct, hunting becomes lawful for you and that prohibition is lifted. A command issued after a prohibition restores a matter to its previous ruling.
“Do not let your hatred of a people who barred you from the Sacred Mosque incite you to transgress.” That is, do not let your hatred and hostility toward a people, or their aggression against you by barring you from the Sacred Mosque, lead you to transgress against them in pursuit of revenge. A servant must adhere to Allah’s command and follow the path of justice, even if an offense has been committed against him and he has suffered wrongdoing and aggression. He may not lie about someone who lied to him or betray someone who betrayed him.
“Cooperate in righteousness and piety.” That is, help one another in righteousness, a comprehensive term encompassing everything Allah loves and is pleased with among outward and inward deeds, including the rights of Allah and the rights of human beings.
Piety in this context is a comprehensive term for abandoning every outward and inward deed that Allah and His Messenger dislike. With every virtuous trait that people are commanded to practice, and every evil trait that they are commanded to abandon, a servant is required both to comply himself and to help his believing brothers do so, through every word and deed that encourages and motivates them.
“But do not cooperate in sin”—which means boldly committing acts of disobedience through which a person becomes sinful and blameworthy—“and transgression,” which means violating people’s lives, property, and honor. A servant must therefore restrain himself from every sin and injustice, and then help others to abandon them.
“Fear Allah; indeed, Allah is severe in punishment” toward those who disobey Him and boldly violate His prohibitions. Therefore, beware of His prohibitions, lest His punishment befall you in this world or the Hereafter.