Al-Baqarah (2:194) - The Sacred Month for the Sacred Month...
Know that when Allah Almighty permitted fighting, which was considered reprehensible among them, He mentioned in this verse what removes that objection. He said: {The sacred month for the sacred month} (Ash-shahr al-harām bi-sh-shahr al-harām).
There are several interpretations regarding this:
- The First View: It is narrated from Ibn Abbas, Mujahid, and Al-Dahhak that the Messenger of Allah (peace be upon him) set out for 'Umrah in the year of Hudaybiyyah, which was in Dhu al-Qa'dah, in the sixth year of the Hijra. The people of Mecca prevented him from doing so. Then they made a treaty with him to return the following year, allowing him to stay in Mecca for three days. So, the Messenger of Allah returned the following year, in Dhu al-Qa'dah of the seventh year, and entered Mecca to perform 'Umrah. Allah then revealed this verse, meaning: You entered the Sanctuary in a sacred month, while they prevented you in the previous year during this same month. Thus, this month is equivalent to that month (in terms of sanctity and permissible retaliation).
- The Second View: It is narrated from Al-Hasan that the disbelievers heard that Allah forbade the Prophet (peace be upon him) from fighting them during the Sacred Months. They intended to fight him, thinking he would not fight back. This is supported by Allah's statement: {They ask you about the sacred month, fighting therein. Say, "Fighting therein is a grave [matter], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] the Sacred Mosque and the expulsion of its people from it are greater in the sight of Allah} (Al-Baqarah: 217). Allah revealed this verse to clarify the ruling in this incident, saying: {The sacred month for the sacred month}, meaning: whoever permitted shedding your blood among the polytheists in a sacred month, then permit yourselves to fight them in it (in retaliation).
- The Third View (The Theologians' View): This view suggests that since the sanctity of the Sacred Month did not prevent them from disbelief in Allah, how could it prevent us from fighting them? Thus, the Sacred Month from our side is balanced against the Sacred Month from their side.
The essence of these three views is that since the sanctity of the Sacred Month did not prevent them from disbelief, evil deeds, and fighting, how could they use it as a reason to prevent us from fighting their aggression and corruption?
Regarding Allah's statement: {And the sacred things are subject to retaliation (Qisās)} (Wa-l-ḥurumātu qiṣāṣ).
- Al-Ḥurumāt (sacred things) is the plural of Ḥurmah (sanctity), which is anything forbidden from violation.
- Qiṣāṣ means equality or equivalence.
These previous interpretations apply here as well:
- According to the First View: Al-Ḥurumāt refers to the Sacred Month, the Sacred Sanctuary (Mecca), and the sanctity of the state of Iḥrām. The meaning is: Since they violated these sanctities in the sixth year, you were permitted to retaliate against them in the seventh year, according to your claim (of reciprocity).
- According to the Second View: It means: If they initiate fighting against you, then fight them back. Al-Zajjaj said: Allah clarified by this verse that it is not permissible for Muslims to violate these sanctities by way of initiation, but only by way of retaliation (Qiṣāṣ). This view aligns better with the preceding verse: {And do not fight them at the Sacred Mosque until they fight you there} (Al-Baqarah: 191), and the following verse: {So whoever transgresses against you, then transgress against him in like manner}.
- According to the Third View: {And the sacred things are subject to retaliation} means the sanctity of each of the two months is equivalent to the sanctity of the other; they are equals, and Qiṣāṣ is equivalence. Since the sanctity of the month did not prevent them from disbelief, sedition, and fighting, how could it prevent us from fighting them?
Regarding Allah's statement: {So whoever transgresses against you, then transgress against him in like manner} (Fa-man iʿtadā ʿalaykum fa-ʿtadū ʿalayhi bi-mithli mā iʿtadā ʿalaykum).
This means an order to provide a recompense equivalent to the aggression. The meaning is: Whoever aggresses against you, then meet him with a like response. The reason for calling it iʿtidāʾ (aggression/transgression) has already been mentioned.
Then He said: {And fear Allah} (Wattaqū Allāh), the meaning of piety (Taqwā) has already been explained.
Then He said: {And know that Allah is with the pious} (Wa-ʿlamū anna Allāha maʿa l-muttaqīn). This means Allah is with them by aid, support, protection, and knowledge. This is one of the strongest proofs that He is not a body nor is He in a location. For if He were a body, He would be in a specific place, and thus He would either be with some of them and not others, or a part of Him would be with each believer, and a part of His parts—Exalted is Allah far above that!
{And spend in the way of Allah and do not throw [yourselves] with your own hands into destruction. And do good; indeed, Allah loves the doers of good.} (2:195)
