Transliteration:( Ash Shahrul Haraamu bish Shahril Haraami wal hurumaatu qisaas; famani'tadaa 'alaikum fa'tadoo 'alaihi bimisli ma'tadaa 'alaikum; wattaqul laaha wa'lamooo annal laaha ma'al muttaqeen )
442. Reference in this verse is made to all activities leading to the Treaty of Hudaibiyah. In the year 6 A.H. when the infidels of Makkah stopped you, Oh Prophet from performing Umrah in Zil Qadah, and threatened you with war in the boundary of the Haram territory, which was against accepted practice as fighting in Zil-Qadah, in the sacred territory was forbidden. Your retaliatory preparation for defensive war, the taking of the Oath of Ridwaan and the subsequent performance of Umrah in 7th year A.H. will not be regarded as offensive. This verse is a reply to those people who were making adverse criticism against the Muslims for showing readiness for military confrontation at Hudaibiya in Zil Qadah, a month in whichall military action was prohibited.
443. To return high mindedness with high mindedness is the same as calling the punishment of evil as evil. Thus, the punishment of high-minded is not being high-minded but meting out justice. For this reason the word high minded or excessiveness is used. Says Allah Almighty "And the response of the evil is evil and the life of it" (S42: V40)
444. In terms of mercy and bounty the commentary of this verse would be:"Surely the Mercy of Allah is near to the good doers"(S7:V56). This does not mean that Allah is unmindful about the disbelievers and wicked sinners. Allah Almighty says: "He is with you wherever you may be"(S57: V4).
The tafsir of Surah Baqarah verse 193 by Ibn Kathir is unavailable here.
Please refer to Surah Baqarah ayat 190 which provides the complete commentary from verse 190 through 193.
(2:194) The sacred month for the sacred month; sanctities should be respected alike (by all concerned). Thus, if someone has attacked you, attack him just as he attacked you, and fear Allah and remain conscious that Allah is with those who guard against violating the bounds set by Him.[206]
206. From the time of Abraham three months – Dhu al-Qa’dah, Dhu al-Hijjah and Muharram – were consecrated for Hajj, and the month of Rajab was consecrated for ‘Umrah. For the duration of these four months warfare, killing and pillage were prohibited so that people could perform Pilgrimage and return home safely. For this reason these months were called the ‘sacred months’.
The purpose of the verse is to stress that if the unbelievers respect the sanctity of the sacred months, the Muslims should do the same. If, however, they violate this sanctity and subject the Muslims to aggression, then the Muslims are also entitled to retribution even during the ‘sacred months’.
The permission mentioned here was called forth by the introduction of nasi’, a practice which had been introduced by the Arabs in order to have an advantage over others in their battles and raids. The manner in which the Arabs used nasi’ was such that whenever they wished either to start a conflict in order to satisfy their vendetta or to loot and plunder they carried out their raid in one of the sacred months and then later on tried to compensate for this violation by treating one of the non-sacred months as a sacred month. The Muslims were, therefore, concerned as to what they should do in case the unbelievers resorted to this artifice and surprised them by an attack in one of the recognized sacred months. The verse refers to this problem.
[70]- The sacred months are Dhul-Qaʿdah, Dhul-Ḥijjah, Muḥarram and Rajab.
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