يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ وَلَا الشَّهْرَ الْحَرَامَ وَلَا الْهَدْيَ وَلَا الْقَلَائِدَ وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلًا مِنْ رَبِّهِمْ وَرِضْوَانًا ۚ وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ۚ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَنْ صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَنْ تَعْتَدُوا ۘ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
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.
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(O ye who believe! Profane not Allah’s monuments…) [5:2]. Said Ibn ‘Abbas: “This was revealed about al-Hutam whose full name is Sharih ibn Dubay‘ah al-Kindi. This man went from al-Yamamah to Medina to seethe Prophet, Allah bless him and his Household and give him peace. When he arrived at Medina, he went inalone to speak with the Prophet, Allah bless him and give him peace. He said: ‘What do you call people for?’he said: ‘To testify that there is no god but Allah, to establish the prayer and to pay the poor due’. The mansaid: ‘This is good, except that I have chiefs without whose consultation I cannot take any decision. It maybe that I embrace Islam and bring them with me’. And then he left. Before this, the Prophet, Allah bless himand give him peace, had said to his Companions: ‘A man will enter in on you and will speak with the tongueof the devil’. When the man left, the Messenger of Allah, Allah bless him and give him peace, said: ‘He hascome in with a disbeliever’s countenance and retreated with the steps of a treacherous one. The man is noMuslim’. The man passed by the camels of Medina which graze freely and led them away with him. Peoplewent after him but could not find him. When the Messenger of Allah, Allah bless him and give him peacewent to perform the pilgrimage in the year of Hudaybiyyah, he heard the chanting “Labbayk” from thepilgrims of al-Yamamah. He said to his Companions: ‘Here is al-Hutam and his followers!’ This man had putgarlands on the camels he stole from Medina and offered them to the Ka‘bah. When the Muslims wanted toget him, Allah, exalted is He, revealed (O ye who believe! Profane not Allah’s monuments…), by monumentshere is meant that which is offered for Allah, even if those who offer it profess a religion other than Islam”.Said Zayd ibn Aslam: “The Messenger of Allah, Allah bless him and his Household and give him peace, andhis Companions were in Hudaybiyyah when the idolaters barred them from entering the Sacred House. TheMuslims were devastated. Then, a group of idolaters passed by them, they were in their way to perform thelesser pilgrimage. Some of the Companions of the Messenger, Allah bless him and give him peace, said: ‘Letus bar these people as their friends have barred us. And so Allah, exalted is He, revealed (O ye who believe!Profane not Allah’s monuments nor the Sacred Month nor the offerings nor the garlands, nor those repairingto the Sacred House)’, i.e. do not transgress against these pilgrims because their friends have barred youfrom entering the Sacred House”.
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ أَوْفُواْ بِالْعُقُودِ أُحِلَّتْ لَكُمْ بَهِيمَةُ الاٌّنْعَامِ إِلاَّ مَا يُتْلَى عَلَيْكُمْ غَيْرَ مُحِلِّى الصَّيْدِ وَأَنتُمْ حُرُمٌ إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ - يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللَّهِ وَلاَ الشَّهْرَ الْحَرَامَ وَلاَ الْهَدْىَ وَلاَ الْقَلَـئِدَ وَلا ءَامِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَناً وَإِذَا حَلَلْتُمْ فَاصْطَـدُواْ وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللَّهَ إِنَّ اللَّهَ شَدِيدُ آلْعِقَابِ
(In the Name of Allah, Most Gracious, Most Merciful.)
(1. O you who believe! Fulfill (your) obligations. Lawful to you (for food) are all the beasts of cattle except that which will be announced to you (herein), game (also) being unlawful when you assume Ihram. Verily, Allah commands that which He wills.)
(2. O you who believe! Violate not the sanctity of the symbols of Allah, nor of the Sacred Month, nor of the Hady brought for sacrifice, nor the garlands, nor the people coming to the Sacred House (Makkah), seeking the bounty and good pleasure of their Lord. But when you finish the Ihram, then hunt, and let not the hatred of some people in (once) stopping you from Al-Masjid Al-Haram (at Makkah) lead you to transgression. Help you one another in Al-Birr and At-Taqwa, but do not help one another in sin and transgression. And have Taqwa of Allah. Verily, Allah is severe in punishment.)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,
(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,
(unhappy (evil) home (i.e. Hell).)'' Ad-Dahhak said that,
(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.''
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 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.)
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 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.
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 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,
(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
n(So if they come to you (O Muhammad ), either judge between them, or turn away from them.)''
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;
(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.)
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.
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 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 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.)
Syi'ar Allah adalah segala amalan yang dilakukan dalam rangka ibadah haji dan tempat-tempat mengerjakannya. Syi'ar bisa juga diartikan rambu-rambu agamanya. Ada pula yang mengartikan syi'ar-syi'ar di sini dengan "larangan-larangan-Nya", yakni jangan dilanggar. Melanggar syi'ar-syi'ar kesucian Allah misalnya mengerjakan larangan ihram, seperti berburu sewaktu ihram, demikian juga mengerjakan larangan-larangan di tanah haram.
Maksudnya antara lain bulan Haram (bulan Zulkaidah, Zulhijjah, Muharram dan Rajab), tanah Haram (Mekah) dan Ihram, yakni dilarang melakukan peperangan di bulan-bulan itu. Jumhur ulama berpendapat bahwa larangan berperang di bulan haram sudah mansukh (dihapus) berdasarkan ayat 5 surat At Taubah, demikian juga berdasarkan ayat-ayat yang umum yang memerintahkan memerangi orang-orang kafir secara mutlak, di samping itu, Nabi Muhammad shallallahu 'alaihi wa sallam sendiri memerangi penduduk Tha'if di bulan Dzulqa'dah; salah satu bulan haram. Sedangkan ulama yang lain berpendapat, bahwa larangan berperang di bulan-bulan haram tidaklah mansukh berdasarkan ayat ini dan ayat yang lain, mereka mena'wil yang mutlaknya kepada yang muqayyad. Mereka juga merincikan, "Tidak boleh memulai peperangan di bulan haram, adapun melanjutkan dan menyelesaikannya jika mulainya terjadi di bulan lain, maka boleh", mereka juga mena'wil peperangan yang dilakukan Nabi shallallahu 'alaihi wa sallam terhadap penduduk Tha'if, bahwa peperangan tersebut di Hunain mulainya pada bulan Syawwal. Ini semua jika bukan peperangan daf' (pembelaan diri), namun jika peperangan daf', yakni orang-orang kafir yang memulainya, maka dibolehkan bagi kaum muslimin membalasnya, baik di bulan haram maupun lainnya berdasarkan ijma' para ulama.
Yaitu binatang (unta, lembu, kambing, biri-biri) yang dibawa ke ka'bah untuk mendekatkan diri kepada Allah, disembelih ditanah Haram dan dagingnya dihadiahkan kepada fakir miskin dalam rangka ibadah haji. Kita tidak boleh mengganggunya, termasuk pula menghalangi dari sampai ke tempatnya, mencurinya dsb.
Yaitu binatang had-yu yang diberi kalung, supaya diketahui orang bahwa binatang itu untuk dibawa ke Ka'bah.
Yang dimaksud dengan karunia adalah keuntungan yang diberikan Allah dalam perniagaan.
Dengan haji, umrah, thawaf, shalat dan ibadah lainnya. Yakni jangan menyakitinya, menghinanya, bahkan muliakanlah dan hormatilah orang-orang yang berkunjung ke rumah-Nya. Termasuk ke dalam hal ini adalah mengamankan jalan menuju Baitullah, membuat tenang orang-orang yang pergi berkunjung ke Baitullah dan membuat mereka bisa beristirahat, tanpa ada rasa takut dibunuh, dijambret hartanya dan dibajak. Namun demikian, ayat ini ditakhshis dengan firman Allah Ta'ala di surat At Taubah ayat 28, yang di sana disebutkan bahwa orang-orang musyrik tidak boleh masuk ke tanah haram. Larangan mengganggu ini jika ia menuju baitullah dengan maksud mencari karunia (rezeki) Allah dan keridhaan-Nya, namun jika maksudnya melakukan kejahatan, maka termasuk menghormati tanah haram adalah menghalanginya dari melakukan kejahatan.
Bagi orang yang bermaksiat kepada-Nya dan berani mengerjakan yang diharamkan-Nya. Oleh karena itu, berhati-hatilah terhadap yang diharamkan agar kamu tidak mendapatkan siksaan-Nya cepat atau lambat.