Overview (Verses 97- 99)

The Reason for Prohibition
 
It is perhaps pertinent to ask here about the purpose behind these prohibition rules. Well, God wishes to provide a security zone for mankind, where they seek refuge from life’s worries. This zone is represented by the Ka`bah, the Inviolable House of Worship, and the sacred months. They offer a haven of peace in the midst of the raging battle between those in combat through life, regardless of their race and ethnic origin. Their desires, ambitions and needs continue to fuel their struggle, but this security zone beckons to them so that it may substitute reassurance for their worries, love for conflict, brotherhood and security for hostility and fear. What is more is that such concepts are not confined to the realm of theories and ideals; people are given practical training in real life to grab such feelings and maintain them. Thus, they are seen as a reality, not mere words and visions that have no bearing on real life.
 
God has made the Ka`bah, the Inviolable House of Worship, a symbol for all mankind; and so too the sacred month and the garlanded sacrificial offerings. This, so that you may know that God is aware of all that is in the heavens and the earth, and that God has full knowledge of everything. Know that God is severe in retribution and that God is Much-Forgiving, Merciful. The Messenger’s duty is but to deliver the message [entrusted to him]. God knows all that you reveal, and all that you conceal. (Verses 97-9)
 
God has made the sanctity of the Ka`bah applicable to man, animals, birds, insects and all creatures. They all feel secure there. In the period of consecration, the prohibitions apply even before someone reaches the Ka ‘bah. God has also prohibited all fighting and killing in the four sacred months of Dhu’l-Qa`dah, Dhu’l-Hijjah, Muharram and Rajab. Even in pre-Islamic days, God made the Arabs highly respectful of the sanctity of those sacred months. Thus, they would not frighten anyone or seek any vengeance during those times. A man would meet the killer of his father, son, or brother and would not take any action against him. Thus, those four months became a season for travel and seeking one’s livelihood. God’s purpose has been that the Ka`bah should be a place of peace and security, where people are not troubled by fear and anxiety. Similarly, He made those four months a time- zone of security. He then extended the cover of peace and security beyond geographical and time zones so that it included sacrificial animals let loose during the pilgrimage and `umrah. None could intercept such animals until they reached the Ka`bah. The same security being extended to any person or animal wearing a garland taken from the trees of the Ĥaram area; this by way of declaring the protection granted by the Ka`bah.
 
These sanctities were put in place at the time when the Ka`bah was built by the Prophets Abraham and Ishmael. It was then that God made the Ka`bah a haven for people and a sanctuary. In fact, He reminds the idolatrous Arabs of His favour in placing them close to the House which provides security and sanctuary while people all around them live in fear. Yet still they do not give thanks or express real gratitude. They do not address their worship to God alone even in the House that was built as a symbol for God’s oneness. They further said to God’s Messenger who called on them to attribute all Godhead to God alone: “If we were to follow the guidance you bring us, we will be snatched away from our land.” God reports their claim and confronts them with the security and peace they enjoy in the vicinity of the Ka`bah, the Sacred Mosque God has sanctified: “They say: If we were to follow the message to which you invite us, we would be snatched away from our land.’ Why — have We not established for them a secure sanctuary, to which are brought the fruits of all good things, as provision from Ourself? But most of them are ignorant.” (28: 57)
 
An authentic ĥadīth related by both al-Bukhārī and Muslim quotes the Prophet as saying on the day Makkah fell to Islam: “This city is a forbidden city: its trees may not be cut, nor its plants sheared; its game may not be deliberately scared, and whatever is dropped by people may not be picked up except for identification.” Of all living things, only five may be killed in the vicinity of the Ka`bah or by a person in consecration. These are: a raven, kite, scorpion, mouse and a biting dog. Al- Bukhārī and Muslim relate, on the authority of `Ā’ishah, that “the Prophet ordered the killing of five harmful creatures in the Ĥaram and outside it: ravens, kites, scorpions, mice and biting dogs.” Snakes were also added in an authentic ĥadīth related by Muslim on the authority of `Abdullāh ibn `Umar.
 
Madinah was similarly declared a place of sanctity. ‘Alī quotes the Prophet as saying: “Madinah is a sanctuary between `Īr and Thawr.” A ĥadīth related by al- Bukhārī and Muslim on the authority of `Abbād ibn Tamīm states that the Prophet said: “Abraham has consecrated Makkah and prayed for it. I am consecrating Madinah just like Abraham consecrated Makkah.”
 
Furthermore, it is not merely a time and place security zone for humans and animals alone. It is also a security zone for the human conscience, that vast arena of the human soul attendant with all its struggles and strains. It is like a volcano that sends its smoke, fire and lava to burn the land and mar the clarity of time, harming man and animal alike. The Ka`bah and its environs provides the perfect sanctuary in the midst of all this conflict. This sanctuary extends its peace and security so as to make a person in consecration unwilling to chase an animal or a bird, which would otherwise be lawful for them to slay. However, here they are in a sanctuary, in a place of security for animals and humans alike. The whole place is a stage for training the human soul so that it is purged of all its shady traces and so that it is able to attain a standard of clarity and sublimity that enables it to deal with the Supreme Society of Heaven.
 
Man, terrified, worried and engaged in endless strife as he is, is always in dire need of such a security zone which God has provided in the Islamic faith and outlined its boundaries in the Qur’ān.
 
“This, so that you may know that God is aware of all that is in the heavens and the earth, and that God has full knowledge of everything.” (Verse 97) This may sound a rather strange comment at this particular juncture, but it is perfectly understandable. God has laid down this faith and established this sanctuary so that people may know that He knows everything that is in the heavens and the earth and that He is fully aware of all things. Thus, they know that God is fully cognizant of human nature, as well as people’s aspirations, needs and spiritual longings. He enacts legislation in order to satisfy natures, meet needs, fulfil aspirations and answer longings. When people feel in their hearts how God’s compassion is evident in His law and appreciate the harmony between their nature and God’s law, they realise that God is fully aware of all that is in the heavens and the earth and that His perfect knowledge encompasses everything.
 
It is most remarkable how this religion of Islam meets all the needs and aspirations of human nature. It has been moulded in a way that perfectly fits human nature. When a person’s heart is responsive to the Islamic faith, it finds in it beauty, serenity, comfort and an ease of standards unknown except to those who have experienced them.
 
The discussion of the permissible and the prohibited, both in consecration and at other times, is brought to its conclusion with a clear warning against incurring punishment, while at the same time offering the prospect of forgiveness and mercy: “Know that God is severe in retribution and that God is Much-Forgiving, Merciful.” (Verse 98) The warning is coupled with pointing out that responsibility lies clearly with the one who breaches sanctities and does not regret or repent: “The Messenger’s duty is but to deliver the message [entrusted to him]. God knows all that you reveal, and all that you conceal.” (Verse 99)