The exegesis of verse 217 from Surah Al-Baqarah, which examines combat during the sacred months and the underlying causes thereof, provides an insightful gateway to understanding the profound Quranic wisdom in analysing social issues. This verse, through a foundational perspective on social phenomena, emphasises the primacy of causes over effects and extends an invitation to reflect upon the cultural and social structures that underpin human behaviour. The present text, consolidating the content of the lecture and meticulous analyses, undertakes a scholarly and systematic reinterpretation of this exegesis. It articulates its meanings and concepts in an elevated and refined language befitting an audience of advanced doctoral-level scholars and specialists.
Verse 217 of Surah Al-Baqarah was revealed in response to an inquiry from a group of Muslims regarding the permissibility of fighting during the sacred months, particularly the month of Rajab. On this occasion, a group of Muslims attacked the disbelievers and plundered their possessions, an act deemed a violation of the sanctity of the sacred months. This inquiry reflects the dynamism within the early Islamic community as they turned to the Prophet for resolution of complex religious issues.
يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَنْ سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِنْدَ اللَّهِ ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ
They ask you concerning fighting in the sacred month. Say: Fighting therein is a grave matter; but turning people away from the path of Allah, disbelieving in Him, forbidding access to the Sacred Mosque, and expelling its inhabitants are graver in the sight of Allah; and discord is graver than killing.
The phrase "قتالٍ فيه" serves as an inclusive apposition to "الشهر الحرام", focusing the inquiry specifically on the essence of combat during the sacred months. The Divine response commences with the imperative "قل", indicating promptness and decisiveness in guiding the community. The conjunction "و" in "وَصَدٌّ عَنْ سَبِيلِ اللَّهِ" is a resumptive particle that concludes the discussion on combat and introduces its underlying causes.
Verse 217 of Surah Al-Baqarah, by referencing a historical incident, underscores the violation of the sanctity of the sacred months by certain Muslims. Its structure, featuring an immediate Divine reply centred on causes, manifests Quranic wisdom in root-level social analysis.
Combat in this verse denotes scattered skirmishes and plundering rather than organised warfare. This definition distinguishes it from military jihad and points to primitive behaviours within a society where Islamic order had not yet been firmly established.
God refers to combat in the sacred months as "كبير"a significant and dangerous sin that undermines sanctities and social principles. The choice of "كبير" instead of "قبيح" accentuates the threat of societal collapse, likening the violation to the destruction of a grand architectural foundation.
God does not conceal the Muslims error but explicitly describes it as "كبير". This Divine justice reflects impartial judgement that does not overlook the faults of the believers.
Combat during the sacred months constitutes a major sin because it breaches Divine and social sanctities. The Quran addresses this misconduct candidly and underscores the importance of preserving social order and respecting religious commandments.
The verse introduces four causes of combat: صد عن سبيل الله (preventing from the path of God), كفر به (disbelief therein), المسجد الحرام (the Sacred Mosque), and إخراج أهله منه (expulsion of its inhabitants). These factors reveal the social and political roots of combat, which in God's view are more significant than combat itself.
"صد عن سبيل الله" signifies creating insecurity in passageways and movement. This insecurity acts as a barrier obstructing societal progress and tranquility.
"كفر به" here denotes practical disrespect towards society and security rather than mere doctrinal disbelief. Such conduct, like ingratitude for Divine blessings, disrupts social order.
Preventing access to the Sacred Mosque signals spiritual and physical restrictions that deprive believers of connection with sacred sites.
The expulsion of believers from Mecca is an act rooted in social and political pressures, referring to the forced migration of the Prophet and his companions.
The verse states that discord is graver than killing. Discord encompasses actions such as bribery, torture, and morale weakening aimed at religious deviation. These acts are likened to a fire that consumes the foundation of faith and society.
The Quran, by emphasising the causes of combat, demonstrates that social and political roots (insecurity, disrespect, expulsion) are more significant than the effect (combat). This approach acts as a beacon illuminating the obscurities of social problems.
The Qurans analysis of combat causes directs attention to social and political roots of problems. Insecurity, disrespect, and expulsion are chains binding society, while discord poses the greatest threat to faith and social order.
In traditional jurisprudence, the mubshir (direct agent) of a crime is considered stronger than the sabab (cause), due to its apparent and tangible nature. This perspective dominates legal judgements because of the clarity of the direct agent.
Contrary to traditional jurisprudence, the cause is stronger than the direct agent, as it constitutes the root of problems. Poverty and chaos are like the roots of a tree bearing the bitter fruits of crime.
The perpetrators of crimes, such as thieves and smugglers, generally hail from marginalised and deprived social strata. They function as instruments employed by the primary causes.
The roots of social corruption lie with governments and elites who, through mismanagement and inefficient policies, steer society towards crime. They act as architects skewing the foundation of society.
Punishing direct agents, such as by execution or imprisonment without addressing the causes, is akin to pouring water on stone with no effect. This approach is inefficient and unjust.
Jurisprudential and sociological analyses reveal that focusing solely on direct agents without addressing root causes is futile. Religious scholarship must address social roots such as poverty and mismanagement for societal reform to be achievable.
The Quran, with its fundamental analysis of issues, is a scientific text attentive to social causes. It is akin to a pure spring that flows knowledge and wisdom into society.
Muslims have not utilised the scientific potential of the Quran, often perceiving it merely as a religious text. This failure acts as a veil obscuring the Qurans radiant essence.
Islam, endowed with a high scientific capacity, can nourish society; however, the absence of appropriate frameworks hinders the delivery of this knowledge.
The Quran, emphasising social causes, offers scientific solutions to human challenges. Harnessing this potential necessitates a scholarly and cultural re-reading of religion.
Poverty and deprivation are like winds driving individuals towards crime. The shift in theft patterns from money to foodstuffs indicates the severity of poverty within society.
Wastage of substantial budgets, without addressing public infrastructure such as sanitation and potable water, has placed society in straits. This mismanagement acts as a shadow over the illumination of Islamic civilisation.
Pilgrimage cities such as Qom and Mashhad face shortages in public amenities. Establishing modern sanitation and potable water facilities constitutes a step towards Islamic civilisation-building.
Reforming society by providing public infrastructure takes precedence over exclusive focus on mosques. A healthy society cultivates a healthy mosque.
Poverty, mismanagement, and lack of infrastructure are root causes of social problems. Addressing these causes is like watering the parched soil of society.
Islam is a cultural religion wherein politics serves culture. This essence is like the sun casting guiding light upon society.
Excessive politicisation has harmed the cultural nature of Islam. This deviation acts like a dust cloud obscuring the radiant face of Islam.
Religious scholarship has focused on superficial issues rather than social causes. This deficiency is like a dam halting the flow of religious knowledge.
Islam, with its cultural essence, provides solutions for societal revival. Cultural movement, rather than political, is the key to Islamic civilisation reconstruction.
Non-Muslims, such as Jews and Christians, hold a positive attitude towards Muslims and even participate in Ashura ceremonies. This interaction serves
