Verses 196–203

Chapter 2: Al-Baqarah (The Cow) · Printed edition: Volume 3, pp. 92–122

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۚ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ ١٩٦ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ ۚ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ ١٩٧ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ ۚ فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ ۖ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ ١٩٨ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ ١٩٩ فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ٢٠٠ وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ٢٠١ أُولَٰئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا ۚ وَاللَّهُ سَرِيعُ الْحِسَابِ ٢٠٢ وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ ۚ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ۚ لِمَنِ اتَّقَىٰ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ ٢٠٣

196. And complete the ḥajj [pilgrimage] and ʿumrah for Allah, but if you be prevented, then [send] whatever offering [sacrificial animal] is easy to obtain, and do not Shave your heads until the offering reaches its destination; but whoever among you is sick or has an affliction in his head, then [he should effect] a redemption by fasting, or alms, or sacrifice. But when you are secure [from the hindrance] then whoever enjoys by the ʿumrah for the ḥajj, [he should offer] whatever offering [sacrificial animal] is easy to obtain; but he who cannot find [any offering] should fast for three days during the ḥajj [pilgrimage] and for seven days when you return; these [make] ten [days] perfect; this is for him whose family dwells not near the Sacred Mosque; and fear Allah and know that Allah is severe in requiting [evil].
197. Ḥajj is the months well-known; so whoever determines [to perform] the ḥajj therein, then there shall be no sexual intercourse, nor bad language, nor quarrelling during the ḥajj; and whatever good you do, Allah knows it; and make provision, for surely the best provision is piety [guarding oneself against evil]; and fear Me, O people of understanding!
198. There is no blame on you if you seek bounty from your Lord; then when you march from ʿArafāt, remember Allah near the Holy Monument, and remember Him as He has guided you, although before this you were surely of those who had gone astray.
199. Then march on from whence the people march on, and ask for the forgiveness of Allah; verily, Allah is Forgiving, Merciful.
200. So, when you have performed your rites, then remember Allah as you remember your fathers, rather a more Intense remembrance. For, of men there is he who says, Our Lord! give us in this world, and for him there shall be no portion in the Hereafter.
201. And among them there is he who says, Our Lord! give us good in this world and good in the Hereafter and save us from the chastisement of the Fire.
202. They shall have [their] portion of what they have earned; and Allah is quick in reckoning.
203. And remember Allah during the counted number of days; then whoever hastens off in two days, there is no sin on him, and whoever tarries [there] there is no sin on him; [this is] for him who guards [himself]; and fear Allah, and know that you [all] shall be gathered together unto Him.

Introduction

These verses were revealed during the last pilgrimage (ḥajjat al-widāʿ) performed by the Messenger of God. They promulgated the pilgrimage of enjoyment (ḥajj al-tamattuʿ)

Commentary

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۚ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ ١٩٦ِ

(2:196) And complete the ḥajj [pilgrimage] and ʿumrah for Allah, but if you be prevented, then [send] whatever offering [sacrificial animal] is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an affliction in his head, then [he should effect] a redemption by fasting, or alms, or sacrifice. But when you are secure [from the hindrance] then whoever enjoys by the ʿumrah for the ḥajj, [he should offer] whatever offering [sacrificial animal] is easy to obtain; but he who cannot find [any offering] should fast for three days during the ḥajj [pilgrimage] and for seven days when you return; these [make] ten [days] perfect; this is for him whose family dwells not near the Sacred Mosque; and fear Allah and know that Allah is severe in requiting [evil].

Completeness (tamām) of a thing is the final part, when added to the other parts it makes that thing whole, the thing becomes itself; and then the expected effects follow. When a thing is started and some of its parts are assembled and then the final part is added, it is called itmām (completion, to complete). Perfection (kamāl) is a condition, virtue or characteristic which creates such an effect in a complete thing which would not be found in it without that perfection. When a human foetus receives all its limbs and organs, it is its completion. When he is called knowledgeable, courageous or chaste it is his perfection.

Sometimes, completion (tamām) is used metaphorically in place of perfection (kamāl) to show the extreme importance of that virtue or characteristic; the speaker implies that that virtue or is not something extra or external, it is an integral part without which the thing would remain incomplete.

In this verse, the completion of hajj and ʿumrah has been used in the first (literal) sense; and it is proved by the following sentence, but if you be prevented. Obviously, this means prevented ‘from carrying on the hajj and ʿumrah to their last rite’; in other words, ‘from completing them.’ It cannot mean ‘prevented from perfecting them.’

Hajj is a well-known Islamic act of worship, started by the Prophet Abraham. It continued among the Arabs, and God promulgated it for this ummah as a law which would continue up to the Day of Resurrection.

This action begins with iḥrām and the stay in ʿArafāt and then in the Sacred Monument. The pilgrims sacrifice an animal each at Mina, throw stones on the three Stone-pillars, circumambulate around the Kaʿbah, pray, and march between the Ṣafā and the Marwah. There are some other obligations as well.

Hajj is of three kinds: ḥajj al-ifrād, ḥajju al-qirān and ḥajj al-tamattuʿ. This last one was ordained in the last days of the Messenger of God.

ʿUmrah is another act of worship. In ʿumrah, the pilgrims visit the House of God after putting on iḥrām from one of the appointed places. Then they go round the Kaʿbah, pray, and march between the Ṣafā and the Marwah and finally cut off some nails or hair.

Hajj and ʿumrah are acts of worship and cannot be complete except when they are done for the sake of God, as is seen in the sentence: And complete the ḥajj and ʿumrah for Allah.

… but if you be prevented, then [send] whatever offering [sacrificial animal] is easy to obtain, and do not shave your heads until the offering reaches its destination: Iḥṣār means to prevent, to obstruct. The verse refers to being prevented from completing the hajj or ʿumrah, after iḥrām, because of an ailment or enemy. Istīsār of a thing means its becoming easy, not difficult; this paradigm implies that, that thing acquires easiness for itself. Hady means the animal presented by one man to another or to a place, to seek someone’s pleasure with it. It is derived from hadyah (gift, present); or from hudā (to lead to destination). It is used in both masculine and feminine forms, hady and hadyah like tamr and tamrah (date). Here it means the animals brought or led by the pilgrims for sacrifice during the hajj.

… but whoever among you is sick or has an affliction in his head, then [he should effect] a redemption by fasting, or alms, or sacrifice: This sentence is an offshoot of the preceding one, do not shave your heads … It implies that the sickness refers to only that one in which the man would suffer if his head were not shaved.

… or has an affliction in his head: The conjunctive “or” shows that the affliction here means a suffering other than sickness, like vermin. It figuratively means to be afflicted with vermin, example, lice. These two things (sickness and lice) make it lawful to shave the head; but a redemption should be effected by any of the three ways: fast, alms or sacrifice.

It is narrated in a tradition that the fast is for three days; the alms are to feed six poor persons, and the sacrifice is one goat.

But when you are secure [from the hindrance] then whoever enjoys by the ʿumrah for the ḥajj: It is an offshoot of the sentence: if you be prevented. The meaning is: When you are safe from all hindrances like sickness, an enemy or other such things, then whoever enjoys by ʿumrah for the ḥajj—that is, enjoys because of ʿumrah. How does one enjoy because of ʿumrah? It is because ʿumrah is completed and the restrictions of iḥrām are lifted until the time comes to wear iḥrām again for hajj. Therefore, “by” (bi) in by ʿumrah (bi al-ʿumrah) is causative. How does ʿumrah cause enjoyment? It is because when ʿumrah is completed, the restrictions of iḥrām like women, perfume, and so on, are lifted, and one may enjoy them till the time comes for the iḥrām of hajj.

… [he should offer] whatever offering is easy to obtain: Obviously, the sacrifice of the animal is an independent rite. It is not a substitute to make up for not wearing iḥrām of hajj from an appointed place; as it puts uncalled for strain on the mind to infer such a meaning from this verse.

Someone might say: (he should offer) whatever offering is easy to obtain is based on: then whoever enjoys by the ʿumrah, just as an effect is based on its condition. In other words, the offering of the sacrifice is prescribed because of the enjoyment. Moreover, the word enjoyment mentioned in the conditional clause hints that the sacrifice is a recompense of that enjoyment which was allowed to lighten the burden and hardship of pilgrims, and the sacrifice compensates for it.

Author’s comment: The above argument is refuted by the phrase, by the ʿumrah, that is, because the enjoyment is allowed after the ʿumrah comes to its end. The argument of lightening the burden could be advanced only if the enjoyments were allowed during the ʿumrah. But how can the words lightening the burden be used in this case when the ʿumrah is already completed and the restrictions of ʿumrah terminated; and when the iḥrām of hajj is yet to start?

And if there is any hint, it is only that the sacrificing of the animal has been prescribed because of the ordination of enjoyment by the ʿumrah for the hajj. There is no hint whatsoever in it that the sacrifice is to compensate for not doing iḥrām of hajj from the appointed place (mīqāt) outside Mecca.

Apparently the verse, then whoever enjoys by the ʿumrah for the ḥajj, (he should offer) whatever offering is easy to obtain, mentions ḥajj al-tamattuʿ as an already prescribed act of worship. It is not the original and initial ordination. It mentions enjoyment (tamattuʿ) as an established fact and then, on the basis of it, prescribes the sacrifice of the animal. It says, whosoever performs ḥajj al-tamattuʿ, shall offer a sacrifice. It does not say, “performs ḥajj al-tamattuʿ and offer a sacrifice.” The original and initial prescription of tamattuʿ comes in the verse which comes later, this is for him whose family dwells not near the Sacred Mosque.

… but he who cannot find [any offering] should fast for three days during the ḥajj and for seven days when you return: Ḥajj is mentioned as the time of the fast because the time and place of both are the same. The time of hajj—from the iḥrām of hajj to the returning from it—is the very time of the three days’ fast. There are traditions from the imams of Ahl al-Bayt that the time of this fast is before the Day of Sacrifice (10th Dhu al-ḥijjah) or, if one could not fast at that time then, after the 13th of Dhu al-ḥijjah, or, as a last alternative, at the time of returning to one’s home.

The time of the seven-day fast is after returning to one’s home, as is clear from the words, when you return. It should be noted that God did not say, “at the time of returning.” Moreover, the change of pronoun from the (previously used) third person to the second person in when you return is a hint that the hearer is now present—at home.

… these [make] ten [days] perfect: Three and seven together make ten perfect days. The seven days make perfect the previous three days; they do not complete it. The difference between perfection and completion has been explained in the beginning of the verse; and it means that both groups of three and seven days have separate identities with separate rules. The fast of three days is a complete act in itself; it depends on the fast of seven days for its perfection, not completion.

… this is for him whose family dwells not near the Sacred Mosque: This order of enjoying by the ʿumrah for the hajj is for the non-resident, that is, the person who dwells not less than twelve miles away from the Sacred Mosque. His family (ahluh) here means his dependents, like his wife and children. The non-resident has been described as he whose family dwells not near the Sacred Mosque. It is a very fine way of expression as it not only promulgates the law but explains its reason also; and that reason is to lighten the burden. The pilgrims who come from far off places for the hajj have to undergo all kinds of troubles, hardships and difficulties during the journey; and when they reach Mecca, they are tired and worn out. They naturally need a place to rest and recuperate. Usually, one gets this rest with his family, but here is a pilgrim whose family dwells not near the Sacred Mosque. Therefore, God ordained for him enjoyment (tamattuʿ); he may enjoy himself after completing the ʿumrah up to the time of hajj and then may raise his voice in talbiyah, that is, he may wear the iḥrām of hajj from the Sacred Mosque without going back to an appointed place for that purpose.

It has been explained earlier that it is this sentence that promulgates ḥajj al-tamattuʿ; it is a general ordinance, and is not limited to a particular time, or to a particular person, or to a particular situation. It is for all the non-resident pilgrims, for all times, and for all situations.

… and fear Allah and know that Allah is severe in requiting: This extreme severity in this humiliating way shows that there was a likelihood of the audience rejecting this order or hesitating to follow it. And this is what actually happened. Of all the laws of Islam, hajj had already been practised by the Arabs since the days of Abraham and all its rites were well-known to, and performed by, them. They were used to those rites, and when Islam came, it let it be, as it was, until the last days of the Prophet’s life. Therefore, it was not an easy thing to make any change in its method; they were not expected to accept any change in it willingly. That is why they protested against the law of enjoyment by ʿumrah and, as the traditions show, many of them did not welcome that order. So much so that the Prophet felt a pressing need to deliver a lecture telling them that the authority was from God only, He ordains as He wishes, and that it was a general order, nobody was exempted from it—neither the Prophet nor the ummah. This explains why the verse ended on such a harsh note, ordering them to fear God and threatening them with the chastisement of God.

الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ ۚ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ ١٩٧

(2:197) Ḥajj is the months well-known; so whoever determines [to perform] the ḥajj therein, then there shall be no sexual intercourse, nor bad language, nor quarrelling during the ḥajj; and whatever good you do, Allah knows it; and make provision, for surely the best provision is piety [guarding oneself against evil]; and fear Me, O people of understanding!

Hajj at the beginning of the verse means “the time of hajj.” “Well-known,” that is, to the Muslims; and the sunnah has explained it as Shawwāl, Dhu al-qaʿdah and Dhu al-ḥijjah. So far as Dhu al-ḥijjah is concerned, it is only about a half of the month which is the time of hajj; but there is no objection to counting it as one of the “months” of hajj.

We say: “The time of our reaching Mecca is Friday.” But we reach there at a certain hour and minute, not during the whole day.

The noun ḥajj has been repeated three times in this verse. Why was the pronoun not used, which could have shortened the sentence? The fact is that the sentence has been shortened by using the noun instead of the pronouns: ḥajj is the months … means “the time of hajj”; whoever determines the ḥajj means the action itself; nor quarrelling during the ḥajj refers to “the duration and place of hajj.” If the noun had not been repeated, it would have been necessary to lengthen the sentence to make the meaning clear.

… so whoever determines [to perform] the ḥajj therein, then there shall be no sexual intercourse, nor bad language, nor quarrelling during the ḥajj: faraḍa fi hinn al-ḥajj literally means ‘makes hajj obligatory therein’; and it implies, “makes hajj obligatory for himself by beginning its rites,” because God says, And complete the ḥajj and ʿumrah for Allah. Therefore, once one starts the hajj, it is obligatory on one to complete it.

Rafath as mentioned in an earlier verse, literally means to say clearly such words which are generally unmentionable: fusūq means “disobedience” and jidāl is “disputation in the talk.” But sunnah has explained that in this verse rafath means sexual intercourse; fusūq is lie; and jidāl is swearing by the name of God—‘No, by God,’ ‘Yes, by God.’

… and whatever you do, Allah knows it: It is a reminder that one’s actions are not hidden from God; it calls one to piety and fear of God, so that one’s acts of worship might not be devoid of the spirit of devotion; so that one might not go through the external rites of worship with one’s mind absent and one’s heart forgetful. This is, generally, the style of the Qur’an in all subjects. You will find it explaining the fundamentals of the faith, narrating the stories of previous peoples, or promulgating laws; but whatever the subject, it is invariably followed by a lesson and an admonition so that knowledge is not without practice. Knowledge without practice has no value in Islam. That is why this exhortation to piety and fear of God was immediately followed by the words, and fear Me, O people of understanding. In the preceding sentence the name of God was mentioned in the third person (Allah knows it) but immediately it is changed to the first person (fear Me)—it is to show the utmost importance of piety, and to imply that the pious person has not reached nearer to God and is now directly addressed by Him.

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ ۚ فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ ۖ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ ١٩٨

(2:198) There is no blame on you if you seek bounty from your Lord; then when you march from ʿArafāt, remember Allah near the Holy Monument, and remember Him as He has guided you, although before this you were surely of those who had gone astray:

It is like the words of God: O you who believe! when the call is made for prayer on Friday, then hasten to the remembrance of Allah and leave off trading … And when the prayer is ended then disperse in the land and seek of the grace of Allah … (). The trading of the first verse was changed to the seeking of bounty of God in the next one, showing that both are the same. That is why the sunnah has interpreted the words, seek the bounty of Allah in the verse under discussion as “the trading.” This verse proves that trading during the pilgrimage is lawful.

… then when you march from ʿArafāt, remember Allah near to the Holy Monument: ifāḍah means going out from a place in a group. This verse, therefore, describes the stay at ʿArafāt as well as the stay at the Sacred Monument, that is, al-muzdalafah.

… and remember Him as He has guided you, although before this you were surely of those who had gone astray: Remember Him intensely enough to be like His guidance to you, although before His guidance you were surely of those who had gone astray.

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ ١٩٩

(2:199) Then march on from whence the people march on, and ask for the forgiveness of Allah; verily, Allah is Forgiving, Merciful:

The verse makes it compulsory to march on as “the people” were doing, and obliges the immediate audience to follow “the people.” This supports the reports that the Qurayshites and their allies (together known as ḥums) did not stay at ʿArafāt; instead they went direct to al-muzdalafah and stayed therein, claiming that they were the people of the sacred territory of God and, therefore, they would not leave that boundary. God, therefore, ordered them to march on (to al-muzdalafah) from whence the other people march on, that is, from ʿArafāt. In other words, the Qurayshites also must stay at ʿArafāt and then march on from there with others.

That being the case, why did God mention this order after the order to march from ʿArafāt, and begin it with then (thumma)? This sentence has been figuratively written as a sort of istidrāk (to catch up what had escaped. The meaning thus, will be: “The rules of hajj are as mentioned above, except that you are obliged to stay at, and march on from, ʿArafāt, not al-muzdalafah.”

فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ٢٠٠

(2:200) So, when you have performed your rites, then remember Allah as you remember your fathers, rather a more intense remembrance. For, of men there is he who says, Our Lord! give us in this world, and for him there shall be no portion in the Hereafter:

It is a call to remember God with utmost intensity. The pilgrim should remember Him as he remembers his forefathers, or even more intensely. The grace of God on him (that is, the grace of guidance, as He mentioned it just above, remember Him as He has guided you) is far greater than the right of his forefathers upon him.

It has been said that the Arabs, in the days of ignorance, used to stay at Mina after the rites of hajj to boast vainly about their forefathers, in lectures and poetry. God by this verse changed it to His own remembrance.

Aw (or) in aw ashadda dhikran (or a more intense remembrance) is used in the meaning of “rather.” The remembrance should be “tense.” Remembrance may be intense (in quality) or frequent (in quantity). See, for example, the following verses where the adjective of quantity kathīran (much, frequently) has been used: remember Allah, remembering frequently (); and the men who remember Allah much (). Remembrance of God, in reality, is not by words alone. It is a thing concerned with the heart and mind; words are merely a demonstration of that feeling. Therefore, it may be described as frequent (in quantity), if one remembers God most of the time, as the Qur’an says: Those who remember Allah standing and sitting and reclining on their sides … (). And it may be described as intense (in quality) at some other times. As remembrance was ordered for a time (when you have finished your rites) when one is liable to divert one’s attention from God and forget Him, it was appropriate to use the adjective “more intense” rather than “more frequent.”

For, of men there is he who says, Our Lord! give us in this world, and for him there shall be no portion in the Hereafter: It is based on the sentence: then remember Allah as you remember your fathers, rather a more intense remembrance. Nās (men, people) is general; it describes all human beings, the unbelievers as well as the believer—the unbelievers who only remembers his forefathers. In other words, he only wants the vain-glories of this world, only seeks material greatness, and has no concern with the Hereafter. And there is the believer who only seeks the pleasure of God, and even when he wants something from this world, he wants only that which his Lord is pleased to bestow upon him.

In view of above explanations, it is clear that the word “says” in both places does not mean asking or saying in so many words. It means ‘wanting’ by one’s state and inner feeling. Thus, the verses mean that some people do not “want” anything except this world, and they shall have no portion in the Hereafter; and there are others who do not seek anything except what God is pleased to give them whether it be in this world or in the Hereafter; and they shall have their portion in the Hereafter.

وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ٢٠١

(2:201) And among them there is he who says: Our Lord! give us good in this world and good in the Hereafter and save us from the chastisement of the Fire:

Good (ḥasanah) is mentioned in the saying of the believers but not in that of the unbelievers. It is no secret that the one who wants this world, does not care whether it is good in the eyes of God or not. The whole world is sweet and good, in his thinking, if it satisfies his desire and if he can enjoy it. It is diametrically opposed to the thinking of the believer who wants the Hereafter. As the Hereafter will be either good or bad, he only wants and only asks for, the good, and not the bad.

أُولَٰئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا ۚ وَاللَّهُ سَرِيعُ الْحِسَابِ ٢٠٢

(2:202) They shall have [their] portion of what they have earned; and Allah is quick in reckoning.

The contrast between the sentences, and for him there shall be no portion in the Hereafter (in verse ) and they shall have [their] portion of what they have earned (in the verse under discussion), shows that the deeds of the first groups (but not of the second) shall be void and forfeited. God has said; And We will proceed to what they have done of deeds, so We shall render them like dust scattered in air, (); And on the day when those who disbelieve shall be brought before the fire: You did away with your good things in your life of the world and you took your fill of pleasure in them … (); so their deeds become void and We will not assign to them any weight on the Day of Resurrection ().

… and Allah is quick in reckoning: sariʿ al-ḥisāb (quick of reckoning) is one of the names of God. Its generality suggests that it covers this world as well as the Hereafter. Even now the reckoning is in progress; whenever a man does any good or bad deed, God gives him its full recompense.

In short, the purpose of these two verses (201 & 202) is to exhort people to remember God. Men are of two types: Some want this world, and do not know or remember anything else; such persons have no portion in the Hereafter. And there are others who want what God is pleased to give them; they shall have their share in the Hereafter; and God is quick in reckoning—He quickly reckons what His servant wants, and recompenses him according to his wish. Therefore, you should remember God so that you may be among those who will get their portion in the Hereafter; do not join that group which does not remember God and, therefore, will have no portion. Otherwise, you will be disappointed on that day.

وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ ۚ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ۚ لِمَنِ اتَّقَىٰ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ ٢٠٣

(2:203) And remember Allah during the counted number of days; then whoever hastens off in two days, there is no sin on him, and whoever tarries [there] there is no sin on him; [this is] for him who guards [himself]; and fear Allah, and know that you [all] shall be gathered together unto Him:

The counted days are the days of brightness, that is, the 11th, 12th and 13th of Dhu al-ḥijjah. The proof that these counted days are after the 10th of Dhu al-ḥijjah is that this order has been given when all the rites of hajj have already been mentioned. The proof that they are three days may be found in the next sentence, then whoever hastens off in two days. One may “hasten off” in two days only when the original number of days is three.

And the traditions also have interpreted it in the same way.

… then whoever hastens off in two days, there is no sin on him, and whoever tarries [there] there is no sin on him; [this is] for him who guards [himself]: No (lā) here is for negation of a genus. There is no sin on him (lā ithma ʿalayh) mentioned in the two sentences means that the pilgrim is free from the genus of sin, that is, from all sin. Had God meant to say that there would be no sin on the pilgrim in hastening off or in tarrying therein, the sentences would have contained some words to show it; but they are unconditional. Therefore, the verse means that the pilgrim who performs the rites of hajj is forgiven all his sins, there remains no sin on him whether he hastens off in two days or tarries therein.

It appears from the above that the aim of this verse is not to show that the pilgrim has an option between hastening off and tarrying; its purpose is to declare that all the sins of the pilgrim are forgiven in either case.

The words: [this is] for him who guards [himself], are not related to the forgiveness of sins; otherwise it would have been “on him who guards (himself),” not “for him.” Apparently it is like a previous sentence, this is for him whose family dwells not near the Sacred Mosque. As that sentence pointed to the group which shall be governed by the law of enjoying by ʿumrah, likewise, the words, for him who guards, specify those who have the option of hastening off or tarrying therein. This option is for him who guards himself; if someone did not guard himself, then it is not for him. It follows that the guarding here is confined to guarding against those things which God has forbidden during hajj. In other words, the meaning is this: This choice is given to him who guards himself from the things forbidden during the iḥrām. If he was not careful then he must stay a full three days at Mina and remember God in those counted days. This meaning has been given in some of the traditions of the imams of Ahl al-Bayt.

… and fear Allah, and know that you [all] shall be gathered together unto Him: The topic ends on the order to fear God and on the reminder that all shall be resurrected and gathered unto Him. Piety and fear of God cannot be complete, and sins not avoided, unless one remembers the Day of Recompense. God says: Those who go astray from the path of Allah, for them shall surely be a severe punishment, because they forgot the Day of Reckoning ().

The choice of the word tuḥsharūn (you shall be gathered together, at the end of the topic of hajj (where people assemble and gather together from all parts of the world) is highly suitable. Also, it gives a hint that when the pilgrim, at the time of his hajj, sees the gathering and marching together, he should remember the Day when God will gather them together and will not leave any one of them behind.

Examining Narrations

1. There is a tradition from Imam al-Ṣādiq about the words of God, And complete the ḥajj and ʿumrah for Allah. He said: “They are obligatory.” (al-Tahdhīb and al-ʿAyyāshī)
2. There is a tradition narrated by Zurārah, Ḥimrān and Muḥammad b. Muslim from Abū Jaʿfar and Abū ʿAbdillāh (peace be on them). They said: “We asked both imams about the words of God, And complete the ḥajj and ʿumrah for Allah. Both replied: ‘Verily, it is the completion of hajj that one should not indulge in sexual intercourse, nor in bad language nor in quarrelling.’ ” (al-ʿAyyāshī)
3. Imam al-Ṣādiq said in a tradition, among other things: “(God) means by their (ḥajj and ʿumrah) completion, performing them and guarding oneself from the things which a pilgrim in the condition of iḥrām should guard against.” (al-Kāfī )

Author’s comment: There is no conflict in these traditions and the meaning of completion (itmām) explained by us in the beginning, because their being obligatory and their performance is the same as completing them.

4. al-Ḥalabī narrates from Imam al-Ṣādiq that he said: “Verily, when the Messenger of God performed the last pilgrimage (ḥajj), he proceeded (from Medina) on the 26th of Dhu al-qaʿdah, until he reached (the Mosque of) Shajarah (which is the mīqāt that is, appointed place of iḥrām for pilgrims from Medina) and prayed there. Then he led his camel till he reached the desert (that is, open space) and he reaffirmed the intention (niyyah) of the iḥrām there and said labbayk Allāhumma labbayk …(talbiyah) of hajj, and drove a hundred camels (of sacrifice); and (likewise) all the people put on the iḥrām of hajj; they did not have the intention of ʿumrah, and knew nothing about mutʿah (enjoyment of ʿumrah). When the Messenger of God reached Mecca, he circumambulated the House and the people circumambulated with him; then he prayed two rakʿah near the Stand of Abraham and kissed the (Black) Stone. Then he said: ‘I begin with what God has begun with.’ So, he came to (the hill of) Ṣafā and began from there and went between Ṣafā and Marwah seven times. When he finished his perambulation at Marwah, he stood up before them to give a lecture. (In that lecture he ordered them to end their iḥrām, and treat it (the rites performed so far) as ʿumrah; and that it was a system ordained by God. So the people ended their iḥrām. The Messenger of God told them that had he advanced from his affairs what he had delayed (that is, had he known this system before) he also would have done as they were doing but he could not do so because he had led his sacrificial animals with him and God had said: and do not shave your heads till the offering reaches its destination. Surāqah b. Jaʿtham al-Kinānī said: ‘We have learned our religion as though we were born today. Do you think that this system which you have taught us is only for this year? Or for every year?’ The Messenger of God said: ‘No. It is for eternity.’ And another man stood up and said: ‘O Messenger of God! Shall we go out for hajj (on 8th of Dhu al-ḥijjah) and our heads shall be wet (by obligatory bath) because of going unto our women?’ The Messenger of God said: ‘Verily, you shall never believe in it.’”

The Imam said: “Then ʿAlī proceeded from Yemen till he reached (Mecca near the time of) hajj; and found that Fāṭimah had ended her iḥrām, and felt the smell of perfume. So, he went to the Messenger of God, to enquire about it. The Messenger of God asked him: ‘O ʿAlī! On what did you raise your voice in talbiyah (that is, what was the intention of your hajj)?’ He said: ‘(My intention was) according to the intention of the Prophet.’ So, the Messenger of God told him: ‘Then you do not end your iḥrām.’ Then the Prophet gave him a share in his sacrificial animals, he gave him thirty seven and sacrificed himself sixty-three, slaughtering them by his own hand. He took a portion from each sacrifice, put all portions in one pot, and ordered it to be cooked. He ate from it and sipped a little of its soup and said: ‘Now we have eaten from all of them. And ḥajj al-tamattuʿ (mutʿah) is better than ḥajj al-qirān in which the pilgrim leads his sacrificial animal, and better than ḥajj al-ifrād.’ ” The narrator says: “I asked the Imam whether the Messenger of God began his iḥrām at night in the day-time. The Imam said: ‘At day-time.’ Then I asked, at what time.The Imam said ‘At the prayer of noon (ẓuhr)!’ (al-Kāfī)

Author’s comment: This matter has been reported in Majmaʿ al-bayān and other books also.

5. There is a tradition from Imam al-Ṣādiq that he said: “The ʿumrah has entered into hajj up to the Day of Resurrection. Then whoever enjoys by ʿumrah for the hajj (he should offer) whatever offering (sacrificial animal) is easy to obtain. Now, no one has any option but to perform ḥajj al-tamattuʿ, because God sent it down in his book and it was started by the traditions of the Messenger of God.”(al-Tahdhīb)
6. There is from Imam al-Ṣādiq about the word of God, whatever offering is easy to obtain, that it is “a goat.” (al-Kāfī)
7. There is from the same Imam that he was asked what was the one doing ḥajj al-tamattuʿ to do if he did not get a goat. He said: “He will fast before the day of tarwiyah (8th of Dhu al-ḥijjah) and on the day of the tarwiyah and the day of ʿarafah (9th of Dhu al-ḥijjah).” He was told: “(Suppose) he reached there on the very day of tarwiyah.” He replied: “He shall fast three days after tashrīq (that is, after 13th).” He was asked: “What if his camel-driver did not stay there?” The Imam said: “He shall fast on the day of ḥalabah and the following two days.” It was asked: “And what is ḥalabah?” He said: “The day of his (return) journey.” It was said: “Will he fast when he is on a journey?” He said: “Yes. Is he not on journey on the day of ʿarafah? Verily, we the Ahl al-Bayt say so. God says, should fast for three days during the hajj. God means in Dhu al-ḥijjah.” (ibid.)
8. ash-Shaykh has narrated from Imam al-Ṣādiq that he said: “Whatever is after the mīqāt up to Mecca, (its inhabitants) is the dweller of the Sacred Mosque and for him there is no ḥajj al-tamattuʿ (mutʿah).”

Author’s comment: It means that the residence of the area from the appointed place of iḥrām up to Mecca come under the term “dwellers of the Sacred Mosque” and they cannot do ḥajj al-tamattuʿ. And there are numerous traditions of the same meaning from the imams of Ahl al-Bayt.

9. There is a tradition from Imam al-Bāqir about the word of God: hajj is the months well-known, that he said: “Hajj is in the months well-known, Shawwāl and Dhu al-qaʿdah and Dhu al-ḥijjah. Nobody can perform hajj in other months.” (al-Kāfī)
10. And there is a tradition from Imam al-Ṣādiq about the words of God: so whoever determines (to perform) hajj therein, that farḍ (obligation, determination) is (by) talbiyah (labbayk Allāhumma labbayk) and ishʿār (putting some recognized signs on the sacrificial animals) and taqlid (putting a string on its neck). Whichever of these the pilgrim does, he determines to perform the hajj.” (ibid.)
11. And there is in the same book from the same Imam under the word of God, There shall be no uttering unmentionable words… that rafath means sexual intercourse, fusūq means a lie or abuse and jidāl is saying, ‘No, by God’; ‘Yes, by God.’
12. It is narrated from Imam al-Ṣādiq about the words of God, There is no blame on you if you seek bounty from your Lord, that the bounty (faḍl) here means sustenance. When the pilgrim has ended his iḥrām and performed his rites then he may purchase and sell in that season. (al-ʿAyyāshī)

Author’s comment: It is said that according to their belief, trading during the season of hajj was a sin; so God removed this misunderstanding with this verse.

13. “And it is said that it means that there is no blame on you if you seek forgiveness from your Lord.” This meaning has been narrated by Jābir from Abū Jaʿfar. (Majmaʿ al-bayān)

Author’s comment: This tradition looks at “bounty” in its generality and interprets it with its best example.

14. There is a tradition from Imam al-Ṣādiq about the word of God, Then march on from whence the people march on. He said: “Verily, the people of the ḥaram (the Quraysh) used to stay at the Sacred Mosque and other people used to stay at ʿArafāt, and (the Quraysh) did not march on from there until the people of ʿArafāt came in sight (coming from ʿArafāt). There was a man, with the patronymic, Abū Sayyār; he had a fast donkey and always went ahead of the people of ʿArafāt. When he came into sight they said, ‘Here is Abū Sayyār’ and then started marching on. So, God ordered them (that is, the people of ḥaram) that they must stay at ʿArafāt and march on from there.” (al-ʿĀyyāshī)

Author’s comment: There are other traditions with this meaning.

15. There is a tradition from the same Imam about the verse: Our Lord! give us good in this world and good in the Hereafter. He said: “The pleasure of God and the Garden in the Hereafter, and increase in sustenance and good disposition in this world.”

And also he said: “The pleasure of God, and increase in sustenance and good company; and in the Hereafter, the Garden.”

16. And ʿAlī said: “Good in this world is a virtuous wife and good in the Hereafter is the hour; and the chastisement of the Fire is a bad (ill-tempered) wife.” (ibid.)

Author’s comment: These traditions give some examples; otherwise the verse is general. The pleasure of God can be got even in this world, although its complete manifestation will be in the Hereafter. That is why it may be counted as a good in this world (1st tradition) as well as in the Hereafter (2nd tradition).

17. There is a tradition from Imam al-Ṣādiq about the word of God, and remember Allah during the counted number of days. He said: “and they are the days of brightness (tashrīq) (the 11th, 12th and 13th of Lunar month). When the Arabs stayed at Mina after sacrificing the animals, they used to boast against one another. One would say: ‘My father used to do this and that.’ So God said: when you have performed your rites, then remember Allah as you remember your fathers, rather a more intense remembrance.” He further said: “And the takbīr is Allahu akbar, Allahu akbar, la ilāha illAllahu waʾllāhu akbar, wa lillahi ʾl-ḥamd, Allahu akbar ʿalā mā hadānā, Allahu akbar ʿalā mā razaqanā min bahīmati al-anʿām.” (al-Kāfī)
18. The same Imam said: “And the takbīr is in the days of brightness from the prayer of noon on the day of sacrifice till the prayer of dawn on the third day. And in (other) towns takbīr would be (recited) after ten prayers.” (ibid.)
19. About the word of God, then whoever hastens off in two days, there is no sin on him, and whoever tarries (there) there is no sin on him, that Imam al-Ṣādiq was asked about it, and he said: “It does not mean that he has the option to do like this if he wishes. But it means that he returns (from hajj) and his sins are forgiven, there is no sin on him.” (Man lā yahḍuruh al faqīh)
20. And there is a tradition from Imam al-Ṣādiq that he said: “He returns and his sins are forgiven, there is no sin on him, (this is) for him who guards (himself).” (al-ʿAyyāshī)
21. And there is in al-Faqīh from the same Imam about the words of God, [this is] for him who guards [himself]. He said: “He shall guard himself against hunting till the people of Mina return (from it).”

And Imam al-Bāqir said: “[This is] for him who guards himself against sexual intercourse and bad language and quarrelling and those things which God has forbidden in iḥrām.”

Also he said: “for him who fears God.”

And Imam al-Ṣādiq said: “for him who guards himself against big sins.”

Author’s comment: The meaning of the sentence has already been explained. But it is possible to interpret taqwā (piety, fear of God) in its general meaning, as has been done in the last two traditions.

Narrations on Mutʿatu al-Ḥajj

1. al-Bukhārī and al-Bayhaqī have narrated from Ibn ʿAbbās that he was asked about ḥajj al-tamattuʿ (mutʿatu al-ḥajj). He said: “The Emigrants (muḥājirīn) and the Helpers (anṣār) and the wives of the Prophet raised their voices in talbiyah (that is, put on iḥrām) in the last pilgrimage, and we did likewise. When we reached Mecca, the Messenger of God said: ‘Make (that is, change) your intention of hajj into that of ʿumrah, except the one who has put string on his sacrificial animal.’ So we circumambulated the House and (arched) between Ṣafā and Marwah; (then we ended our iḥrām) and went to the women and put on (sewn) clothes. And the Prophet said: ‘He who puts string on the sacrificial animal shall not end his iḥrām until the sacrifice reaches (its destination).’ Then he ordered us on the eve of tarwiyah (8th of Dhu al-ḥijjah) to raise our voice in talbiyah to wear the iḥrām of hajj. When we finished the rites (up to Mina), we came and circumambulated the House and (marched) between Ṣafā. and Marwah and our hajj was completed. And on us was a sacrifice, as God said: Whatever offering is easy to obtain, but he who cannot find should fast for three days during the hajj and for seven days when you return to your towns; and a goat is enough. Thus the pilgrims combined the two rites, hajj and ʿumrah, in one year. For, verily God sent it down in His Book, and His Prophet promulgated it and made it lawful for all people except the people of Mecca. God has said: this is for him whose family dwells not near the Sacred Mosque. And the months of hajj, which God has mentioned, are Shawwāl, Dhu al-qaʿdah and Dhu al-ḥijjah. Therefore, he who performs mutʿatu al-ḥajj in these months, on him is a sacrifice or the (10 days) fast. And rafath is sexual intercourse, and fusūq is sins and jidāl is quarrelling.” (al-Durr al-manthūr )
2. al-Bukhārī and Muslim have narrated from Ibn ʿUmar that he said: “The Messenger of God, in the last pilgrimage, enjoyed (by the ʿumrah for the hajj, and offered the sacrifice. He led the sacrificial animals with him from Dhu al-ḥalīfah. And the Messenger of God began and raised his voice in talbiyah (that is, put on iḥrām) of ʿumrah. Later on, he raised his voice in talbiyah (that is, put on iḥrām) of hajj. And the people enjoyed with the Prophet by the ʿumrah for the hajj. Some people had taken their sacrificial animals with them, others had not done so. When the Prophet reached Mecca he told the people: ‘Anyone of you who has led his sacrificial animal with him, (shall not end his iḥrām and) no such thing, which was forbidden for him, shall be allowed to him until he performs his hajj. And he who has not taken his sacrifice with him, he will go around the House, and (march) between Ṣafā and Marwah, and cut some hair or nails, and his iḥrām will come to end; then later he will raise his voice in talbiyah (that is, will put on iḥrām) of hajj; and if he cannot find an offering, he will fast for three days during the hajj and for seven (days) when he returns to his family.’ ” (ibid.)
3. al-Hākim has narrated (and said that it is “correct”) through Mujāhid and ʿAṭāʾ, from Jābir that he said: “There are many people talking (without knowing the facts). We came out (from Medina) for hajj. When only a few days remained for our iḥrām to come to an end, we were ordered to (then and there) finish our iḥrām. We said, ‘Well, shall one go to ʿArafāt (at the beginning of hajj) with one dripping semen?’ This talk reached the Messenger of God, so he stood up to deliver a lecture, and said: ‘O people! Do you (want to) teach me about God? For, by God, I am the most knowledgeable of you about God, and the most God-fearing of you. And had I advanced my affair which I kept behind, I would not have taken any sacrifice with me and would have ended my ihrām as they had done. Then (at the time of hajj) he who did not have any sacrificial animal would fast for three days in the hajj and for seven (days) when he returns to his family; and he who had found animal would slaughter it. Thus, we slaughtered animals for seven days.’ ” ʿAṭāʾ said that Ibn ʿAbbās said: “Surely, the Messenger of God distributed sheep and goats among his companions that day; and Saʿd b. Abī Waqqāṣ received a he-goat and slaughtered it on his own behalf.” (ibid.)
4. Ibn Abī Shaybah, al-Bukhārī and Muslim have narrated from ʿImrān b. Ḥalīn that he said: “The verse of mutʿah came down in the Book of God and we did it in the company of the Messenger of God, then there did not come down any verse to abrogate the verse of the mutʿatu al-ḥajj, nor did (the Messenger of God) forbid it till he died. (And then) one man said by his own opinion what he wished.” (ibid.)

Author’s comment: This tradition has been narrated (in another place) with different words but the same meaning.

5. There is a tradition from Muṭrif that he said: “ʿImrān b. Ḥalīn sent for me in his illness in which he died, and said: ‘I was narrating to you some traditions so that God may benefit you by them. Now, if I remain alive, keep them as my secret, and if I die, then narrate them on my authority, because then I will be safe. And know that the Prophet of God combined the hajj and the ʿumrah; then nothing was sent down on this subject in the Book of God, nor was it forbidden by the Prophet of God. (But) one man said about it by his own opinion what he wished.’ ” (Muslim; Aḥmad b. Ḥanbal, al-Sunan, al-Nasāʾī)
6. It is reported that ʿAbdullāh b. ʿUmar was asked about mutʿatu al-ḥajj. He said: “It is ḥalāl (lawful).” The questioner told him: “Surely, your father forbade it!” He said: “If my father forbade it and the Messenger of God performed it then what do you think I should do? Should I follow the order of my father or the order of the Messenger of God?” The man said: “Rather, the order of the Messenger of God.” He said: “Surely the Messenger of God performed it.” (at-Tirmidhī, Zād al-maʿād)
7. And there is from Muḥammad b. ʿAbdullāh that he heard Saʿd b. Abī Waqqāṣ and Ḍaḥḥāk b. Qays, (in the year when Muʿāwiyah b. Abī Sufyān performed his hajj) talking about enjoyment by ʿumrah for hajj. Ḍaḥḥāk said: “Nobody shall do it except he who is ignorant of the command of God.” Saʿd replied: “What evil did you utter, O my nephew!” Ḍaḥḥāk said: “But surely ʿUmar b. al-Khaṭṭāb forbade it.” Saʿd said: “Surely, the Messenger of God did it and we did it in his company.” (al-Tirmidhī, al-Sunan, al-Nasāʾī; al-Sunan al-kubrā; al-Muwaṭṭaʾ and al-Umm)
8. al-Bukhārī, Muslim and al-Nasāʾī have narrated from Abū Mūsā that he said: “I came to the Messenger of God while he was in al-Baṭḥāʾ. He said: ‘Did you raise your voice in talbiyah (Did you put on iḥrām)?’ I said: ‘I raised my voice as the Prophet did.’ He asked me: ‘Have you brought any sacrificial animal?’ I said: ‘No,’ The Prophet said: ‘Go around the House and (march) between Ṣafā and Marwah, then end your iḥrām.’ So I went around the House and (marched) between Ṣafā and Marwah. Then (after ending the iḥrām) I went to a woman from my people, she combed my head and I washed my head. Thereafter, I used to give religious decisions during the rule of Abū Bakr and ʿUmar. Once I was standing in the season (of hajj) when a man came to me and said: ‘You do not know what the leader of the faithful (ʿUmar) has invented concerning the rites (of hajj).’ So I said: ‘O people! Whoever we might have given him our decision, let him wait, because this leader of the faithful is coming to you concerning it.’ When he (ʿUmar) arrived, I asked him: ‘What have you invented concerning the rites?’ He said: ‘If we take the Book of God, then God says: And complete the hajj and ʿumrah for God, and if we take the tradition of our Prophet, then he did not end his iḥrām until he slaughtered the offering.’ ” (al-Durr al-manthūr )
9. Muslim has narrated from Abū Naḍrah that he said: “Ibn ʿAbbās used to order mutʿah and Ibn al-Zubayr used to forbid it. This was reported to Jābir b. ʿAbdullāh; so he said: ‘On my hand the talk progressed. We did mutʿah in the company of the Messenger of God; then when ʿUmar stood up (became caliph) he said: “Surely, God used to make lawful for the Messenger of God whatever He wished from whatever He wished. And surely the Qur’an came down gradually. Therefore, complete the hajj and ʿumrah as God has ordered you, and separate your hajj from your ʿumrah, as it is more complete for your hajj and more complete for your ʿumrah.’ ” ” (ibid.)
10. And there is from Abū Mūsā that ʿUmar said: “It (that is, mutʿah) is the sunnah (custom) of the Messenger of God. But I am afraid that they will sleep with them (that is, the women) under the trees and then proceed with them as pilgrims.” (Aḥmad b. Ḥanbal)
11. There is a tradition from Saʿīd b. Musayyab (that he said)that ʿUmar b. al-Khaṭtāb forbade mutʿah in the months of hajj and said: “I performed it in the company of the Messenger of God and I forbid it. And it is because one of you comes from a far away place dishevelled, worn out, having the intention of ʿumrah in the months of hajj. And his dishevelment, and tiredness and talbiyah are only for his ʿumrah. Then he arrives and goes around the House, and ends his iḥrām and wears (sewn clothes) and uses perfume and sleeps with his wife if she is with him. Thereafter, when the day of tarwiyah comes he raises his voice in talbiyah of hajj and proceeds to Minā, saying talbiyah of hajj in which there is neither dishevelment, nor tiredness nor talbiyah except for one day only. And the hajj is better than ʿumrah. If we leave them on this system, they shall embrace them (that is, the women) under the trees. Moreover, the people of the House (that is, Meccans) have neither any cattle nor any crop, and their spring is only those who stay with them.” (Jamʿu al jawāmiʿ)
12. There is from Muslim from Abū Naḍrah from Jābir. (Abū Naḍrah) said: “I said: ‘Verily, Ibn al-Zubayr forbids mutʿah and Ibn ʿAbbās orders it.’ He (Jābir) said: ‘On my hand the talk progressed. We did mutʿah in the company of the Messenger of God and in the company of Abū Bakr. When ʿUmar became ruler, he delivered a lecture before the people and said: “Verily, the Messenger of God is this Messenger, and the Qur’an is this Qur’an. And, surely, there were two mutʿah’s in the days of the Messenger of God, and I forbid them and shall inflict punishment for them; one of them is the mutʿah of women; and I will not get hold of a man who marries a woman for a period, but that I shall eliminate him with stones; and the second is the mutʿah of hajj.” ’ ” (al-Sunan al-kubrā)
13. There is a tradition from Ibn ʿAbbās that he said that he heard ʿUmar saying: “By God, verily I forbid you the mutʿah, and surely it is in the Book of God and surely the Messenger of God performed it.” He meant ʿumrah in the hajj. (al-Sunan, al-Nasāʾī)
14. Muslim has narrated from ʿAbdullāh b. Shaqīq that he said: “ ʿUthmān used to forbid the mutʿah and ʿAlī used to order it. So, ʿUthmān said something to ʿAlī and ʿAlī said: ‘Surely, you know that we performed mutʿah in the company of the Messenger of God.’ ʿUthmān said: ‘But we were afraid.’ ” (al-Durr al-manthūr)
15. Ibn Abī Shaybah and Muslim have narrated from Abū Dharr: “Mutʿah in the hajj was (prescribed) especially for the companions of Muḥammad.” (ibid )
16. Muslim has narrated from Abū Dharr that: “The two mutʿah’s are not suitable but for us especially.” He meant the mutʿah of women and mutʿah of hajj. (ibid.)

Author’s comment: The traditions of this meaning are very numerous, but we have quoted only what was relevant to the scope of our discussion, and that is to discuss the prohibition of mutʿatu al-ḥajj from the point of view of the Tafsīr. Sometimes, the argument about it is to see whether the person who prohibited it was right or not, or whether he had any excuse for it or not. But such a discussion comes under ʿilm al-kalām (Theology); it is outside the limits of our book. And sometimes, the arguments are to see what reasoning has been advanced in the traditions concerning this subject, with special reference to the Qur’an and the sunnah. Such a discussion is based on the meaning of the Qur’an and the traditions. And it is relevant to the subject of this book of ours.

Therefore, we shall look, one by one, into the arguments put in these traditions:

First Argument: It is claimed that the words of God, And complete the ḥajj and ʿumrah for Allah show that ḥajj al-tamattuʿ is not lawful, and that ḥajj al-tamattuʿ was especially allowed for the Messenger of God. This argument has been put in the tradition of Abū Naḍrah from Jābir that ʿUmar said: “Surely, God used to make lawful for the Messenger of God whatever He wished from whatever He wished. And surely the Qur’an came down gradually. Therefore, complete the hajj and ʿumrah as God has ordered you.”

Reply: You very well know that the words of God, And complete the ḥajj and ʿumrah for Allah … do not say anything except that it is obligatory to complete the hajj and ʿumrah after one determines to perform them. For a further proof, see the next sentence, but if you are prevented, that is, from completing them.

Complete the ḥajj and ʿumrah cannot, by any stretch of imagination, mean that ʿumrah and hajj should not be combined. Likewise, there is not even an iota of proof that combining the ʿumrah and the hajj was an order given specially to the Prophet only, or to him and his companions on the last pilgrimage only.

By saying that it was an order especially for the Prophet and/or his companions, one has to accept that it was a system established by the Messenger of God. See the tradition of al-Nasā’ī from Ibn ʿAbbās that he heard ʿUmar saying: “By God, verily I forbid you the mutʿah, and surely it is in the Book of God and surely the Messenger of God performed it.”

Second Argument: Mutʿatu al-ḥajj was forbidden on the basis of the Book of God and the tradition of the Prophet. This argument is seen in the tradition of Abū Mūsā, where ʿUmar told him: “If we take the Book of God, then God says, And complete the ḥajj and ʿumrah for Allah, and if we take the tradition of our Prophet then (we find that) he did not end the ihrām until he slaughtered the offering.”

Replies: So far as the Book of God is concerned, it has just been shown that it goes against his claim.

His reference to the tradition of the Prophet is equally weak:

First, he contradicts himself in this claim. He has already said in other traditions (some of which have been quoted earlier) that “surely the Messenger of God performed it.”

Second: The traditions loudly say that the Messenger of God performed it; and that once he raised his voice in talbiyah of ʿumrah and later on raised his voice in talbiyah of hajj; and that he admonished the people, saying, “Do you (want to) teach me about God?”

The claim of Ibn Taymiyyah at this juncture that the Messenger of God had performed ḥajj al-qirān that year is a very astonishing thing. Even more amusing is his claim that ḥajj al-qirān was called mutʿatu al-ḥajj!!

Third: What the traditions say is that the Prophet did not shave his head after performing the ʿumrah, because his sacrificial animals had not yet reached their destination. But it does not mean that he had not ended his iḥrām of ʿumrah or that he went to hajj with the same iḥrām. The verse clearly says that the pilgrim who leads his offerings with him, is not to shave his head until the offering reaches its destination. Also, it clearly says that the one whose family dwells not near the Sacred Mosque shall do mutʿatu al-ḥajj. If a non-resident pilgrim brings his offering with him, he is obliged to perform mutʿatu al-ḥajj (because he is non-resident) and at the same time, not to shave his head (because the offering is yet to reach its destination.) Merely not shaving the head does not mean that one has not ended one’s iḥrām of ʿumrah.

Fourth: Let us accept, for the sake of argument, that the Messenger of God himself did not perform mutʿatu al-ḥajj. But it is universally accepted that he ordered all his companions and family members to perform their hajj according to the newly established system of mutʿatu al-ḥajj. Now which of the two could be called the system promulgated by the Prophet for his ummah? The one which was especially meant for his own self'? Or the other which he ordered his ummah to follow and which was also supported by the Qur’an?

Third Argument: It was claimed, that mutʿatu al-ḥajj creates a situation which is not suitable for the pilgrims. After ʿumrah and before hajj, he is allowed to wear beautiful clothes, use perfume and sleep with the women. And it is against the dignity of hajj. This claim is found in the traditions of Abū Mūsā in which ʿUmar is reported as saying: “But I am afraid that they will sleep with them (women) under the trees and then proceed with them as pilgrims.” And as he said, according to another tradition: “Surely I know that the Prophet and his companions did it. But I did not like them sleeping with them (that is, with their women) under the trees and then proceeding to hajj with the water dropping from their heads” (because of the obligatory bath).

Replies: It is preferring one’s own opinion against a clear order of God. God and His Messenger had clearly promulgated the system of mutʿatu al-ḥajj; and God and His Messenger knew very well that this system would lead to this supposedly undesirable effect. Still they thought it good for the Muslims. Then why should ʿUmar be afraid of this effect?

It is interesting to note that the relevant verse of the Qur’an gives the same reason for the promulgation of this system which he is using to show his displeasure and dislike. God says: then whoever enjoys by the ʿumrah for ḥajj. What is the meaning of enjoyment if not ‘taking one’s fill of the pleasure,’ ‘sleeping one self with sexual activities, fine clothes, and so on.’ So, God mentions it approvingly and ʿUmar disliked it and was displeased with it!!

We are even more astonished when we see that the companions had offered the same criticism against God and His Prophet (when the verse was revealed and the Prophet ordered them to adopt the system of mutʿatu al-ḥajj) which ʿUmar used as the basis of his prohibition. See the tradition reported in al-Durr al-manthūr through al-Hākim from Jābir in which he says: “We said: ‘Well, shall one go to ʿArafāt with one’s organ dripping semen?’ This talk reached the Messenger of God, so he stood up to deliver a lecture” and replied to their objection and again ordered to perform mutʿatu al-ḥajj as he had ordered them the first time. Was that reply not enough to bury such displeasure for ever?

Fourth Argument: It is said that this system badly affects the market of Mecca. We see this argument in the tradition of al-Suyūtī from Saʿīd b. Musayyab, in which ʿUmar says: “The people of the House have neither any cattle nor any crop, and their spring is only those who stay with them.”

Replies: This also is preferring one’s own opinion against a clear order of God.

Moreover, God has refuted such claims in a similar situation where He says: O you who believe! Verily, the idolators are unclean, so they shall not approach the Sacred Mosque after this very year; and if you fear poverty, then soon Allah will enrich you through His grace, if He please; Surely Allah is All-knowing, All-wise ().

Fifth Argument: It is claimed that mutʿatu al-ḥajj is allowed when one is afraid, and when there is no fear there should be no mutʿatu al-ḥajj . It is seen in the tradition of Muslim from ʿAbdullāh b. Shaqīq that ʿUthmān said to ʿAlī: “But we were afraid.” Also it is written in al-Durr al-manthūr that Ibn Abī Shaybah, Ibn Jarīr and Ibn al-Mundhir have reported from Ibn al-Zubayr that he said in a lecture: “O people! By God, enjoying by ʿumrah for hajj is not as you do. It is for the men who raises his voice in talbiyah of hajj, then he is prevented by an enemy or illness or fracture or any other reasons till the days of hajj are gone, then he reaches (Mecca); so he shall change it to ʿumrah, and go on enjoying until the next year; then he shall perform hajj and offer sacrifice. This is the meaning of enjoyment by ʿumrah to hajj.”

Replies: The verse is general and unconditional; it covers those who are afraid as well as those who are not afraid. It has been explained earlier that the sentence which promulgates mutʿatu al-ḥajj is the verse: this is for him whose family dwells not near the Sacred Mosque. And it is without any condition.

Moreover, the traditions clearly say that the Prophet performed his last pilgrimage as ḥajj al-tamattuʿ and he did the intention (niyyah) of iḥrām twice—first for ʿumrah and later for hajj. And nobody can say that at that time there was any risk or danger for the Muslims.

Sixth Argument: It is claimed in the two traditions of Abū Dharr, reported in al-Durr al-manthūr, that mutʿatu al-ḥajj was a system meant especially for the companions of the Prophet.

Replies: If it means what ʿUthmān and Ibn al-Zubayr claimed that they were at that time in danger and, therefore, it was allowed to them, then the reply given to the fifth argument applies here also.

But if it means that it was a special rule made for them only, then it is refuted by the words of God: this is for him whose family dwells not near the Sacred Mosque. It does not say, “this is for the companions of Muḥammad only.”

Moreover, if it was meant especially for the companions of the Prophet, then why did some of the companions, like ʿUmar, ʿUthmān, Ibn al-Zubayr, Abū Mūsā, Muʿāwiyah, and, according to a report, Abū Bakr reject it?

Seventh Argument: Some people say that ʿUmar prohibited it by his own authority as he was Master of the Affairs (khalīfah) (waliy al-amr) and God has made it obligatory on the Muslims to obey the Masters of the Affairs, as He says: Obey Allah, and obey the Messenger and the Masters of the affair from among you ().

Replies: The authority vested in the Masters of the Affairs does not cover this case. There are very many verses in the Qur’an which show that.

It is compulsory to obey and follow what God has revealed to His Prophet: Follow what has been sent down to you from your Lord … ()

Whatever was ordained and promulgated by the Prophet was according to the command of God, as may be understood from the verses: … nor do they prohibit what Allah and His Messenger have prohibited …(), … and whatever the Messenger gives you, accept it, and from whatever he forbids you keep back … (). The meaning of gives you is ‘orders you,’ because it is used here as the opposite of “forbids you.” It is obligatory to obey God and His Messenger by doing what he orders and keeping back from what he forbids.

Likewise, the judgement and decision must be according to the revelation sent down by God: and whoso judges not by what Allah has sent down, these then are the unjust (); and whoso judges not by what Allah has sent down, these then are the transgressors (); and whoso judges not by what Allah has sent down these then are infidels (). Again God says: And it is not for a believer man or woman to have any choice in their affair when Allah and His Messenger have decided a matter; and whoever disobeys Allah and His Messenger, indeed he has strayed off a manifest straying (); And thy Lord creates whatever He pleases, and chooses too; it is not theirs to choose … (). Choosing means judging and legislating, or else it is general in meaning which includes judging and legislating too.

The Qur’an has openly declared that it is a Book not to be abrogated and that its laws will remain as they are up to the Day of Resurrection. And surely it is Mighty Book. Falsehood shall not come to it from before it nor from behind it; a revelation from the All-wise, the Most Praised One (). The verse is general and the “falsehood” includes abrogation also, which is rejected by this verse.

In short, whatever has been ordained by God and His Prophet, or whatever has been decided by God and His Prophet must be obeyed and followed by the whole ummah, the rulers as well as the ruled.

It is obvious from above that the words of God, Obey Allah and obey the Messenger and the Masters of the Affair from among you, gives “the Master of Affairs” authority in other than the shariah. Because protecting and following the shariah is obligatory on the rulers as well as the others; nay! it is more binding on the rulers. The authority of the Masters of Affair (ʿulu al-amr) is confined to giving orders which they think to be in the interest of the ummah provided that the command of God concerning that matter is protected and followed. It is only then that the ummah is expected to obey them.

A man has an option to eat on a certain day and abstain from food next day, while he accepts that it is lawful to him to eat from his own money. He is free to sell or buy at any time, or not to do so, if he so wishes, while the basic matter—trade—is lawful. If someone quarrels with him about his property, he may appeal to the judge to protect his right; on the other hand, he may refrain from doing so; but the basic shariah will remain in force that it is his right to bring the matter before the judge. It all depends on his own choice on what he thinks to be in his best interest. But the basic rules remain intact, that it is lawful for him to eat, sell and buy, or to put his case before the judge.

But he has no right to drink liquor, or take interest or usurp other’s property, even if he thought that it was in his best interest. Why? Because it directly conflicts with the laws ordained by God.

The above were the examples of personal affairs. In the same way the ruler has the authority to manage the affairs of the state according to the best interest of the ummah, but always protecting and preserving the laws of God as He has ordained. For example, he may decide to defend a frontier of the Islamic state at a certain time, or to retreat from it if it is more advantageous. He may announce a public holiday on a certain day and things like that, as he, in his best judgement, thinks beneficial for the ummah. But he cannot change the shariah.

In short, as an individual has a right to take a decision in his personal or family affairs, keeping within the limits imposed by the relevant laws, so also, a ruler appointed by the authority of the Messenger of God has the authority to take a decision in the affairs of the state and the ummah, keeping within the relevant laws ordained by God.

Had a ruler been given authority to manipulate the laws of the divine shariah, if he thought that the manipulation was in the interest of ummah, no rule and no law could remain intact; the talk that the shariah of Islam was to continue up to the Day of Resurrection would become meaningless.

What is the difference between the three statements appended below?

“The law of enjoying the good things of life is not suitable for the pilgrim who was expected to spend his time in devotion and worship. Therefore, this law must be abolished.”

“The laws legalizing slavery are not suitable for the modern world which stands for general freedom. Therefore, these laws must be abolished.”

“The penal code of Islam cannot be tolerated by the advanced human society of modern times, nor is that code in conformity with current codes. Therefore, this code must be abolished.”

Why should the first statement be accepted and the others rejected?

Some traditions on this subject show that this basic principle was raised during that controversy. Isḥāq b. Rāʿwiyah (in his al-Musnad) and Aḥmad have narrated from Hasan: “Verily, ʿUmar b. al-Khaṭtāb wanted to prohibit mutʿatu al-ḥajj. Ubay b. Kaʿb stood up and said: ‘You have no right to do so. Surely, the Book of God came with it (that is, it was promulgated by the Qur’an) and we did ʿumrah (of tamattuʿ) with the Messenger of God.’ There upon, ʿUmar came down.” (al-Durr al-manthūr)