Tafheem ul Quran

Surah 2 Al-Baqarah, Ayat 197-210

اَلۡحَجُّ اَشۡهُرٌ مَّعۡلُوۡمٰتٌ ​ۚ فَمَنۡ فَرَضَ فِيۡهِنَّ الۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوۡقَۙ وَلَا جِدَالَ فِى الۡحَجِّ ؕ وَمَا تَفۡعَلُوۡا مِنۡ خَيۡرٍ يَّعۡلَمۡهُ اللّٰهُ ​ؕ وَتَزَوَّدُوۡا فَاِنَّ خَيۡرَ الزَّادِ التَّقۡوٰى وَاتَّقُوۡنِ يٰٓاُولِى الۡاَلۡبَابِ‏ ﴿2:197﴾ ​لَيۡسَ عَلَيۡکُمۡ جُنَاحٌ اَنۡ تَبۡتَغُوۡا فَضۡلًا مِّنۡ رَّبِّکُمۡؕ فَاِذَآ اَفَضۡتُمۡ مِّنۡ عَرَفٰتٍ فَاذۡکُرُوا اللّٰهَ عِنۡدَ الۡمَشۡعَرِ الۡحَـرَامِ وَاذۡکُرُوۡهُ کَمَا هَدٰٮکُمۡ​ۚ وَاِنۡ کُنۡتُمۡ مِّنۡ قَبۡلِهٖ لَمِنَ الضَّآ لِّيۡنَ‏ ﴿2:198﴾ ثُمَّ اَفِيۡضُوۡا مِنۡ حَيۡثُ اَفَاضَ النَّاسُ وَاسۡتَغۡفِرُوا اللّٰهَ​ؕ اِنَّ اللّٰهَ غَفُوۡرٌ رَّحِيۡمٌ‏ ﴿2:199﴾  فَاِذَا قَضَيۡتُمۡ مَّنَاسِكَکُمۡ فَاذۡکُرُوا اللّٰهَ كَذِكۡرِكُمۡ اٰبَآءَکُمۡ اَوۡ اَشَدَّ ذِکۡرًا ؕ فَمِنَ النَّاسِ مَنۡ يَّقُوۡلُ رَبَّنَآ اٰتِنَا فِى الدُّنۡيَا وَمَا لَهٗ فِى الۡاٰخِرَةِ مِنۡ خَلَاقٍ‏ ﴿2:200﴾ وَمِنۡهُمۡ مَّنۡ يَّقُوۡلُ رَبَّنَآ اٰتِنَا فِى الدُّنۡيَا حَسَنَةً وَّفِى الۡاٰخِرَةِ حَسَنَةً وَّ قِنَا عَذَابَ النَّارِ‏ ﴿2:201﴾ اُولٰٓـئِكَ لَهُمۡ نَصِيۡبٌ مِّمَّا كَسَبُوۡا ​ؕ وَاللّٰهُ سَرِيۡعُ الۡحِسَابِ‏  ﴿2:202﴾ وَاذۡكُرُوا اللّٰهَ فِىۡٓ اَيَّامٍ مَّعۡدُوۡدٰتٍ​ؕ فَمَنۡ تَعَجَّلَ فِىۡ يَوۡمَيۡنِ فَلَاۤ اِثۡمَ عَلَيۡهِ ۚ وَمَنۡ تَاَخَّرَ فَلَاۤ اِثۡمَ عَلَيۡه​ِ ۙ لِمَنِ اتَّقٰى ؕ وَاتَّقُوا اللّٰهَ وَاعۡلَمُوۡٓا اَنَّکُمۡ اِلَيۡهِ تُحۡشَرُوۡنَ‏ ﴿2:203﴾ وَمِنَ النَّاسِ مَنۡ يُّعۡجِبُكَ قَوۡلُهٗ فِى الۡحَيٰوةِ الدُّنۡيَا وَيُشۡهِدُ اللّٰهَ عَلٰى مَا فِىۡ قَلۡبِهٖۙ وَهُوَ اَلَدُّ الۡخِصَامِ‏ ﴿2:204﴾ وَاِذَا تَوَلّٰى سَعٰى فِى الۡاَرۡضِ لِيُفۡسِدَ فِيۡهَا وَيُهۡلِكَ الۡحَـرۡثَ وَالنَّسۡلَ​ؕ وَاللّٰهُ لَا يُحِبُّ الۡفَسَادَ‏ ﴿2:205﴾ وَاِذَا قِيۡلَ لَهُ اتَّقِ اللّٰهَ اَخَذَتۡهُ الۡعِزَّةُ بِالۡاِثۡمِ​ فَحَسۡبُهٗ جَهَنَّمُ​ؕ وَلَبِئۡسَ الۡمِهَادُ‏ ﴿2:206﴾ وَمِنَ النَّاسِ مَنۡ يَّشۡرِىۡ نَفۡسَهُ ابۡتِغَآءَ مَرۡضَاتِ اللّٰهِ​ؕ وَ اللّٰهُ رَءُوۡفٌ ۢ بِالۡعِبَادِ‏ ﴿2:207﴾ يٰٓاَيُّهَا الَّذِيۡنَ اٰمَنُوا ادۡخُلُوۡا فِى السِّلۡمِ کَآفَّةً  وَلَا تَتَّبِعُوۡا خُطُوٰتِ الشَّيۡطٰنِ​ؕ اِنَّهٗ لَـکُمۡ عَدُوٌّ مُّبِيۡنٌ‏ ﴿2:208﴾ فَاِنۡ زَلَـلۡتُمۡ مِّنۡۢ بَعۡدِ مَا جَآءَتۡکُمُ الۡبَيِّنٰتُ فَاعۡلَمُوۡٓا اَنَّ اللّٰهَ عَزِيۡزٌ حَکِيۡمٌ‏ ﴿2:209﴾ هَلۡ يَنۡظُرُوۡنَ اِلَّاۤ اَنۡ يَّاۡتِيَهُمُ اللّٰهُ فِىۡ ظُلَلٍ مِّنَ الۡغَمَامِ وَالۡمَلٰٓـئِکَةُ وَقُضِىَ الۡاَمۡرُ​ؕ وَاِلَى اللّٰهِ تُرۡجَعُ الۡاُمُوۡرُ‏ ﴿2:210﴾

(2:197) The months of Hajj are well known. Whoever intends to perform Pilgrimage in these months shall abstain from sensual indulgence,214 wicked conduct215 and quarrelling;216 and whatever good you do, Allah knows it. Take your provisions for the Pilgrimage; but, in truth, the best provision is piety. Men of understanding, beware of disobeying Me.217 (2:198) It is no offence for you to seek the bounty of your Lord during Pilgrimage.218 When you hasten back from [Arafat then remember Allah at al- Mash[ar al-Haram (i.e. al-Muzdalifah), and remember Him in the manner He has directed you, for before this you were surely in error.219 (2:199) Then press on even as others press on and implore Allah’s forgiveness;220 Allah is Most Forgiving, Most Merciful. (2:200) And when you have performed your rites remember Allah as you remember your fathers; or remember Him even more.221 There are some (among those that remember Allah) who say: “Our Lord, grant us what is good in this world;” such shall have no share in the Hereafter. (2:201) There are others who say: “Our Lord, grant us what is good in this world and what is good in the World to Come, and protect us from the chastisement of the Fire.” (2:202) They shall have a portion from what they earned; Allah is quick in reckoning. (2:203) And remember Allah through the appointed days. It is no sin for him who hastens off and returns in two days, and it is no sin for him who delays the return222 provided he has spent the days in piety. Beware of disobeying Allah and know well that to Him you all shall be mustered. (2:204) Among people there is a kind whose sayings on the affairs of the world fascinate you: he calls Allah again and again to bear testimony to his sincerity;223 yet he is most fierce in enmity.224 (2:205) Whenever he attains authority,225 he goes about the earth spreading mischief and laying to waste crops and human life, even though Allah (whose testimony he invokes) does not love mischief. (2:206) Whenever he is told: “Fear Allah,” his vainglory seizes him in his sin. So Hell shall suffice for him; what a wretched resting place! (2:207) On the other hand, among men there is a kind who dedicates his life seeking to please Allah; Allah is Immensely Kind to such devoted servants. (2:208) Believers! Enter wholly into Islam226 and do not follow in the footsteps of Satan for he is your open enemy. (2:209) And if you stumble in spite of the clear instructions which have come to you, then know well that Allah is Most Mighty, Most Wise.227 (2:210) Are those people (who are not following the Right Path in spite of admonition and instruction) waiting for Allah to come to them in canopies of clouds with a retinue of angels and settle the matter finally?228 To Allah shall all matters ultimately be referred.

Notes

214. In the state of consecration (ihram) the husband and wife are required to refrain not only from sexual intercourse but also from lascivious conversation (and, for that matter, from any act which either stems from or is likely to stimulate sexual desire - Ed).

215. Even though all sinful acts are evil, the sinfulness of such acts is aggravated when they are committed in the state of consecration (ihram).

216. In this state it is not even permitted to rebuke one's servant.

217. In the pre-Islamic Age of Ignorance it was considered an act of gross worldliness for anyone to carry provisions while on the Pilgrimage. A pious man was expected to go to the House of God without any worldly goods. This misconception is removed here and it is pointed out that abstention from carrying provisions is not necessarily an act of righteousness. True righteousness lies in the fear of God, in abstaining from violating His commands, and in leading a pure and decent life. If a pilgrim's conduct is not good and he resorts to wickedness the mere fact of not carrying provisions, thus parading his detachment from worldly goods, will do him no good. For his wickedness he will suffer humiliation both in the sight of God and man, and his action will be a desecration of the religious duty for which he undertook the journey. On the other hand, if a person's heart is full of the fear of God, and his moral conduct is good, he will be exalted by God and will be held in high esteem by human beings on his return from the Pilgrimage, regardless of the amount of provisions he carried.

218. This was another misconception entertained by the pre-Islamic Arabs. They considered it objectionable to do anything relating to one's livelihood during the Pilgrimage. In their view earning one's living was an act of pure worldliness and hence it was bad to indulge in it while engaged in the performance of a religious duty. The Qur'an refutes this and expounds the view that if a person strives to earn his living while observing fully the laws of God his action is tantamount to seeking God's grace and bounty. See( 62: 10 - Ed.)It is no sin if a man sets out to seek God's good pleasure and during the same journey tries to combine that purpose with the quest for permissible worldly benefits.

219. The Muslims were asked to give up all those polytheistic and pagan practices that had arisen among the Arabs during the Age of Ignorance and which ran alongside the worship of God thereby adulterating the latter. They were required to consecrate their worship and adoration to God alone according to the guidance He had now revealed through the Prophet.

220. Since the time of Abraham and Ishmael the recognized practice of the Arabs with regard to Hajj was that on the 9th, Dhu al-Hijjah, they went from Mina to 'Arafat, returning on the morning of the 10th to stay at Muzdalifah. Later, as the priestly monopoly of the Quraysh became well established, they claimed that it was below their dignity to go to 'Arafat with the ordinary people of Arabia. As a mark of what they called their distinction, they went to Muzdalifah only (without going to 'Arafat) and returned from there, leaving it to the commoners to go to 'Arafat. Subsequently Banu Khuza'ah, Banu Kananah and those tribes which were linked by marriage with the Quraysh acquired the same privilege. Eventually, the status of the tribes allied to the Quraysh came to be considered higher than that of the ordinary Arabs, and these tribes too abandoned the practice of going to 'Arafat.

It is this pride and vainglory which the present verse seeks to undermine. It is addressed to the Quraysh and the tribes associated with them either through marriage or alliance, and to all those who might be inclined to claim for themselves special privileges and distinctions in the future. Such people are asked to go to the place to which all others go, to stay with them, to return with them and to seek pardon from God for the fact that they violated the way of Abraham.

221. After the Hajj the Arabs used to hold rallies at Mind. At these rallies people from different tribes proudly narrated the achievements of their forefathers and indulged in much extravagant self-praise. Here they are asked to renounce all such things and devote the time which they formerly spent on trivialities to remembering and celebrating God.

Dhikr refers to the remembrance of God at Mina.

222 Whether a person returned on the 12th or on the 13th of Dhu al-Hijjah from Mina to Makka during the day of tashriq (i.e. from the 10th to 13th of Dhu al-Hijjah) was immaterial. What was of real importance was not the number of days spent at Mina but the intensity of one's devotion to God during the period of one's stay.

223. Such a person tends to claim again and again that he was merely a well-wisher and was simply striving to uphold what is true and right, and to promote the welfare of the people rather than doing things for the sake of personal aggrandizement.

224. The words aladd al-khisam mean 'the most fierce in enmity'. This would apply to someone who concentrates all his energies on opposing truth, and who resorts to whatever falsehood, dishonesty, treachery and breach of faith he thinks necessary to achieve his ends.

225. The expression idha tawalla can be translated in two ways. First, in the manner of our translation of the text. It can also be translated to make the verse mean that when such people return from sweet and apparently genuine talk, they engage in arrogant and destructive action.

226. God demands that man should submit, without reservation, the whole of his being to His will. Man's outlook, intellectual pursuits, behaviour, interaction with other people and modes of endeavour should all be completely subordinate to Islam. God does not accept the splitting up of human life into separate compartments, some governed by the teachings of Islam and others exempt.

227. The point is that God has enormous power and knows well how to punish criminals.

228. These words are indicative of an important fact. Man's test lies in showing whether he accepts reality even though he cannot perceive it directly through his senses; and whether, after having accepted it, he has the required moral stamina to obey God even though he is endowed with the capacity to disobey Him. In sending the Prophets, in revealing the Scriptures, indeed, even in performing miracles, God has always taken care to leave scope for testing man's power of judgement and his moral stamina. He has never disclosed reality to such a degree that man would be inevitably compelled to accept it. For if that were done, nothing would remain to be tested and the very idea of man's success or failure would be meaningless.

It is pointed out, therefore, that people should not keep waiting for God and the angels - the devoted servants of His realm - to appear before them. If that were to happen, it would mark the end of everything and there would be no occasion left for man to decide anything. To believe and to bow in submission and obedience to God are of value only so long as the reality is presented in such a way as to make its rejection possible.

For, if the Truth were to be fully disclosed and if men were to see with their own eyes God on His Throne of Majesty with the entire universe acting according to His command, what would be the worth of their faith and obedience? If all these things were physically observable not even the most stubborn unbelievers and the worst sinners would dare either to disbelieve or disobey. Acceptance of faith and obedience has value only as long as there remains a veil over reality. The moment when reality is totally unveiled would mark the end of the period granted to man to decide, and of the testing period for him. It would, in fact, be the Day of Judgement.