2. Sūrat al-Baqarah

٢۔ سُورَةُ البَقَرَة

Qurʾān > Chapter 2 > Section 82
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2.82 Commandment for Pilgrimage (Ḥajj and ᶜUmra). Supplication for good in this world and the Hereafter.

٢۔٨٢ مقطع في سُورَةُ البَقَرَة

quran:2:196 –

And complete the Hajj and 'umrah for Allah. But if you are prevented, then ˹offer˺ what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head ˹making shaving necessary must offer˺ a ransom of fasting ˹three days˺ or charity or sacrifice. And when you are secure, then whoever performs 'umrah ˹during the Hajj months˺ followed by Hajj ˹offers˺ what can be obtained with ease of sacrificial animals. And whoever cannot find ˹or afford such an animal˺ - then a fast of three days during Hajj and of seven when you have returned ˹home˺. Those are ten complete ˹days˺. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.  

Fulfil the Pilgrimage and the Visitation to God, by completing them according to their due; but if you are prevented, from fulfilling them by an enemy, then ˹give˺ such offering as may be feasible, for you — a sheep — and do not shave your heads, that is, do not release yourselves from the state of pilgrimage inviolability, until the offering, mentioned, reaches its place, its place of sacrifice, that is, within the enclosure, according to al-Shāfi‘ī; the sacrifice is then made with the intention of releasing oneself from the state of pilgrimage inviolability, and is divided among the needy, after which the head is shaved and the release is effected. If any of you is sick, or has an ailment of the head, such as lice or severe pains, and has thus shaved his head while in a state of pilgrimage inviolability, then, incumbent upon him is, a redemption by fast, for three days, or a voluntary almsgiving, consisting of three cubic measures of the principal food of the town for six needy persons, or a ritual sacrifice, that is, the slaughter of a sheep (aw, ‘or’, denotes freedom of choice). To this ˹last˺ has been added the ˹case of the˺ one who shaves his head without excuse because the requirement of redemption is most obvious in his case; but also ˹it is required in the case of˺ one that enjoys, without shaving, such things as scents, attire, or oils, be it with an excuse or without. When you are secure, knowing that the enemy has gone or is not present, then whoever enjoys the Visitation, having completed it and observed its ritual prohibitions, until the Pilgrimage, until he enters its ritual inviolability in the relevant months; let his offering be such as is feasible, for him, such as a sheep that he sacrifices after entering into the state of pilgrimage inviolability, ideally, on the Day of Sacrifice; or if he finds none, because there are none available, or because he does not have sufficient funds, then, incumbent upon him is, a fast of three days in the Pilgrimage, that is to say, in a state of pilgrimage inviolability. In such a case, he should enter into the state of pilgrimage inviolability before the seventh of Dhū’l-Hijja, but ideally before the sixth, because one is discouraged from fasting on the Day of ‘Arafa. Moreover, he should not fast during these the days of tashrīq, according to the sounder of two opinions attributed to al-Shāfi‘ī. And of seven when you return, to your domicile, ˹be it˺ Mecca or any other; or when you have completed the rites of the Pilgrimage’ (there is a shift from the third ˹to the second˺ person); that is a full ten (this sentence reaffirms what has just been said); that, mentioned stipulation regarding the incumbency of the offering or the fast upon the person that has enjoyed ˹the Visitation˺, is for him whose family are not present at the Sacred Mosque, so that they are not within 50 miles of the Sacred Enclosure, according to al-Shāfi‘ī. If they are ˹present however˺, then no blood ˹sacrifice˺ or fast is obligatory in his case, even if he has enjoyed ˹the Visitation˺. The mention of ‘family’ is intended as a notification of the proviso in the case of being ‘domiciled’ ˹in the vicinity of the Sacred Mosque˺. If one were to take up ˹temporary˺ residence, but not be domiciled, before the months of the Pilgrimage and enjoy the Visitation, then that ˹fast or sacrifice˺ will be incumbent upon him; this is one of two opinions of al-Shāfi‘ī, the other being that it is not ˹incumbent˺. The term ahl, ‘family’, is said to denote ‘oneself’. In the Sunna, in addition to the one that enjoys the Visitation, as mentioned, there is also the one that enters into the state of pilgrimage inviolability for both the Visitation and the Pilgrimage together ˹sc. qārin, ‘one who combines’˺ or in the case where the Pilgrimage encroaches upon ˹a Visitation˺, but before circumambulation ˹has been performed˺. And fear God, in what He commands you and prohibits you; and know that God is severe in retribution, against whoever opposes Him.
القرآن:٢:١٩٦ –

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  

{وأتموا الحج والعمرة لله} أدُّوهما بحقوقهما {فإن أُحصرتم} مُنعتم عن إتمامها بعدوِّ {فما استيسر} تيسَّر {من الهدي} عليكم وهو شاة {ولا تحلقوا رؤوسكم} أي لا تتحللوا {حتى يبلغ الهدي} المذكور {محله} حيث يحل ذبحه وهو مكان الإحصار عند الشافعي فيذبح فيه بنية التحلل ويفرَّق على مساكينه ويحلق وبه يحصل التحلل {فمن كان منكم مريضا أو به أذى من رأسه} كقمل وصداع فحلق في الإحرام {ففدية} عليه {من صيام} ثلاثة أيام {أو صدقة} بثلاثة أصوع من غالب قوت البلد على ستة مساكين {أونسك} أي ذبح شاة وأو للتخيير وألحق به من حلق لغير عذر أنه أولى بالكفارة وكذا من استمتع بغير الحلق كالطيب واللبس والدهن لعذر أو غيره {فإذا أمنتم} العدو بأن ذهب أو لم يكن {فمن تمتع} استمتع {بالعمرة} أي بسبب فراغه منها بمحظورات الإحرام {إلى الحج} أي إلى الإحرام به بأن يكون أحرم بها في أشهره {فما استيسر} تيسر {من الهدي} عليه وهو شاة يذبحها بعد الإحرام به والأفضل يوم النحر {فمن لم يجد} الهدي لفقده أو فقد ثمنه {فصيامُ} أي فعليه صيام {ثلاثة أيام في الحج} أي في حال الإحرام به فيجب حينئذ أن يُحْرمَ قبل السابع من ذي الحجة والأفضل قبل السادس لكراهة صوم يوم عرفة ولا يجوز صومها أيام التشريق على أصح قولي الشافعي {وسبعة إذا رجعتم} إلى وطنكم مكة أو غيرها وقيل إذا فرغتم من أعمال الحج وفيه التفات عن الغيبة {تلك عشرة كاملة} جملة تأكيد لما قبلها {ذلك} الحكم المذكور من وجوب الهدي أو الصيام على من تمتع {لمن لم يكن أهله حاضري المسجد الحرام} بأن لم يكونوا على دون مرحلتين من الحرم عند الشافعي فإن كان فلا دم عليه ولا صيام وإن تمتع فعليه ذلك وهو أحد وجهين عند الشافعي والثاني لا والأهل كناية عن النفس وألحق بالتمتع فيما ذكر بالسنة القارن وهو من أحرم بالعمرة والحج معا أو يدخل الحج عليها قبل الطواف {واتقوا الله} فيما يأمركم به وينهاكم عنه {واعلموا أن الله شديد العقاب} لمن خالفه.
quran:2:197 –

Hajj is ˹during˺ well-known months, so whoever has made Hajj obligatory upon himself therein ˹by entering the state of ihram˺, there is ˹to be for him˺ no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.  

The Pilgrimage, the time for it, is in months well-known: Shawwāl, Dhū’l-Qa’da and ten nights, some say all, of Dhū’l Hijja; whoever undertakes, upon himself, the duty of Pilgrimage during them, by entering into the state of pilgrimage inviolability, then no lewdness, ˹no˺ sexual intercourse for them, nor wickedness, ˹nor˺ acts of disobedience, or disputing, ˹or˺ quarrelling, in the Pilgrimage (a variant reading ˹for fa-lā rafathun wa-lā fusūqun wa-lā jidāla˺ has the accusative for all three nouns ˹sc. fa-lā rafatha wa-lā fusūqa wa-lā jidāla˺; prohibition is meant in all three cases). Whatever good you do, by way of voluntary almsgiving, God knows it, and will reward you for it. And take provision, to suffice you your journey: this was revealed regarding the people of Yemen, who use to make the Pilgrimage and not take any provisions with them, thus, becoming a burden for others. But the best provision is piety ˹taqwā, ‘piety’, literally ‘guarding’˺ with which you are able to guard against asking others ˹for things˺; and fear you Me, O people of pith!, ˹O˺ possessors of intellect.
القرآن:٢:١٩٧ –

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  

{الحج} وقته {أشهر معلومات} شوال وذو القعدة وعشر ليال من ذي الحجة وقيل كله {فمن فرض} على نفسه {فيهن الحج} بالإحرام به {فلا رفث} جماع فيه {ولا فسوق} معاص {ولا جدالَ} خصام {في الحج} وفي قراءة بفتح الأولين والمراد في الثلاثة النهي {وما تفعلوا من خير} كصدقة {يعلمه الله} فيجازيكم به، ونزل في أهل اليمن وكانوا يحجون بلا زاد فيكون كلاًّ على الناس: {وتزودوا} ما يبلغكم لسفركم {فإن خير الزاد التقوى} ما يُتَّقى به سؤال الناس وغيره {واتقون يا أولي الألباب} ذوي العقول.
quran:2:198 –

There is no blame upon you for seeking bounty from your Lord ˹during Hajj˺. But when you depart from 'Arafat, remember Allah at al- Mash'ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray.  

You would not be at fault if you should seek bounty, sustenance, from your Lord, by engaging in commerce at the Pilgrimage: this was revealed in response to their aversion to such an idea; but when you press on, push on, from ‘Arafāt, having stood ˹in prayer˺ upon it, then remember God, after the overnight stay at Muzdalifa, by repeating the talbiya ˹sc. labbayka Llāhummā labbayk, ‘at thy service, O God, at thy service’˺, the tahlīl ˹lā ilāha illā Llāh, ‘no god but God’˺ and making supplications, at the Sacred Waymark, a mountain at the end of Muzdalifa, called Quzah. In one hadīth, the Prophet (s) stood there remembering God and supplicating until his face began to glow brightly, according to Muslim; and remember Him as He has guided you, to the principal rites of His religion and the rituals of His Pilgrimage (the kāf of ka-mā, ‘as’, is the particle denoting the reason), though previously, before His guidance, you were astray.
القرآن:٢:١٩٨ –

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  

{ليس عليكم جناح} في {أن تبتغوا} تطلبوا {فضلا} رزقا {من ربكم} بالتجارة في الحج نزل ردا لكراهيتهم ذلك {فإذا أفضتم} دفعتم {من عرفات} بعد الوقوف بها {فاذكروا الله} بعد المبيت بمزدلفة بالتلبية والتهليل والدعاء {عند المشعر الحرام} هو جبل في آخر المزدلفة يقال له قزح وفي الحديث أنه ﷺ وقف به يذكر الله ويدعو حتى أسفر جدا رواه مسلم {واذكروه كما هداكم} لمعالم دينه ومناسك حجه والكاف للتعليل {وإن} مخففة {كنتم من قبله} قبل هداه {لمن الضالين}.
quran:2:199 –

Then depart from the place from where ˹all˺ the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.  

Then (thumma denotes the sequence intended) press on, O Quraysh, from where the people press on, that is, from ‘Arafa, by standing there together with them (for, they used to stand at Muzdalifa, disdaining to stand with other people); and seek God’s forgiveness, for your sins; God is Forgiving, Merciful, to the believers.
القرآن:٢:١٩٩ –

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

{ثم أفيضوا} يا قريش {من حيث أفاض الناس} أي من عرفة بأن تقفوا بها معهم وكانوا يقفون بالمزدلفه ترفعا عن الوقوف معهم وثم للترتيب في الذكر {واستغفروا الله} من ذنوبكم إن الله غفور} للمؤمنين {رحيم} بهم.
quran:2:200 –

And when you have completed your rites, remember Allah like your ˹previous˺ remembrance of your fathers or with ˹much˺ greater remembrance. And among the people is he who says, "Our Lord, give us in this world," and he will have in the Hereafter no share.  

And when you have performed, and completed, your holy rites, that is, the devotions pertaining to your pilgrimage, having cast ˹stones˺ at the Jamrat al-‘Aqaba, performed the circumambulation and stopped at Minā, remember God, by extolling Him and repeating the takbīr ˹saying Allāhu akbar, ‘God is Great’˺, as you remember your fathers, as you used to remember them and boast about them at the end of your pilgrimage, or yet more intensely, than your remembrance of them (ashadda is in the accusative because it is a circumstantial qualifier referring to dhikr ‘remembrance’, which itself is in the accusative as the object of udhkurū, ‘remember’, because had it come after it, it would have functioned as an adjectival phrase). There are some people who say, ‘Our Lord, give to us, our lot, in this world’, and they are given it; such people will have no part, no lot, in the Hereafter.
القرآن:٢:٢٠٠ –

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

{فإذا قضيتم} أدَّيتم {مناسككم} عبادات حجكم بأن رميتم جمرة العقبة وطفتم واستقررتم بمنى {فاذكروا الله} بالتكبير والثناء {كذكركم آباءكم} كما كنتم تذكرونهم عند فراغ حجكم بالمفاخرة {أو أشد ذكرا} من ذكركم إياهم ونصب أشد على الحال من ذكر المنصوب باذكروا إذ لو تأخر عنه لكان صفة له {فمن الناس من يقول ربنا آتنا} نصيبا {في الدنيا} فيؤتاه فيها {وماله في الآخرة من خلاق} نصيب.
quran:2:201 –

But among them is he who says, "Our Lord, give us in this world ˹that which is˺ good and in the Hereafter ˹that which is˺ good and protect us from the punishment of the Fire."  

And there are others who say, ‘Our Lord, give to us in this world good, a grace, and good, Paradise, in the Hereafter, and guard us against the chastisement of the Fire’, by not making us enter it. This ˹former statement˺ depicts the manner of the idolaters, while ˹the latter˺ the way of the believers, and is intended to encourage ˹people˺ to petition for good in both abodes, for which one is promised a reward, as He says:
القرآن:٢:٢٠١ –

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

{ومنهم من يقول ربنا آتنا في الدنيا حسنة} نعمة {وفي الآخرة حسنة} هي الجنة {وقنا عذاب النار} بعدم دخولها وهذا بيان لما كان عليه المشركون ولحال المؤمنين والقصد به الحث على طلب خير الدارين كما وعد بالثواب عليه بقوله.
quran:2:202 –

Those will have a share of what they have earned, and Allah is swift in account.  

Those — they shall have a portion, a reward, from, as a result of, what they have earned, the deeds they have performed, such as Pilgrimage and supplication; and God is swift at reckoning, reckoning with the whole of creation in half a day of this world, as one hadīth states.
القرآن:٢:٢٠٢ –

أُولَٰئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا ۚ وَاللَّهُ سَرِيعُ الْحِسَابِ  

{أولئك لهم نصيب} ثواب {مـ} من أجل {ما كسبوا} عملوا من الحج والدعاء {والله سريع الحساب} يحاسب الخلق كلهم في قدر نصف نهار من أيام الدنيا لحديث بذلك.
quran:2:203 –

And remember Allah during ˹specific˺ numbered days. Then whoever hastens ˹his departure˺ in two days - there is no sin upon him; and whoever delays ˹until the third˺ - there is no sin upon him - for him who fears Allah. And fear Allah and know that unto Him you will be gathered.  

And remember God, by making takbīr ˹saying Allāhu akbar, ‘God is Great’˺ while you cast your stones at the Jamarāt, during certain days numbered, the three days of tashrīq. If any man hastens on, his departure from Minā, in two days, that is, on the second day of tashrīq after he has cast his stones, that, hastening, is no sin for him; and if he delays, such that he stays until the third night and cast his stones, it is not a sin for him: that is, they have the choice of either, for the sin has been precluded in both cases; if he fears, God during his pilgrimage — for such ˹a person˺ is truly a pilgrim — and fear God, and know that to Him you shall be gathered, in the Hereafter, that He may requite you for your deeds.
القرآن:٢:٢٠٣ –

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  

{واذكروا الله} بالتكبير عند رمي الجمرات {في أيام معدودات} أي أيام التشريق الثلاثة {فمن تعجل} أي استعجل بالنفر من منى {في يومين} أي في ثاني أيام التشريق بعد رمي جماره {فلا إثم عليه} بالتعجيل {ومن تأخر} بها حتى بات ليلة الثالث ورمى جماره {فلا إثم عليه} بذلك أي هم مخيَّرون في ذلك ونفي الإثم {لمن اتقى} الله في حجه لأنه الحاج في الحقيقة {واتقوا الله واعلموا أنكم إليه تحشرون} في الآخرة فيجازيكم بأعمالكم.