Tafsir of Al-Baqarah 2:197-200

214

While in the state of ihram, not only intercourse between husband and wife is prohibited but that sort of conversation too, which might excite sexual passions.

215

Though all sorts of evil deeds are unlawful at all times, they become all the more grave when committed during the course of Hajj.

216

One cannot even rebuke a servant.

217

Before the advent of Islam, taking of provisions for the pilgrimage journey was considered to be a worldly act and it was expected that a pious than would go to the House of Allah without any worldly goods. Here it is declared that it is no virtue to go without provisions on pilgrimage to Makkah. Real virtue is that one should fear God, obey Him and keep one's life pure. If a pilgrim does not take any provisions with him, but commits evil deeds without any fear of Allah, he makes a profitless show of piety. In the sight of Allah and men, such a man will dishonour both himself and the pilgrimage he is performing. On the other hand, if a pilgrim has fear of Allah embedded in his heart and keeps his morals pure, he will gain honour with Allah and men, though he may have provided himself fully with provisions.

218

The Arabs had another wrong notion about Hajj. They considered it a worldly thing to do any kind of business during the Hajj season. The Qur'an removes this misconception also and declares that if a pious man observes the Law of Allah and then does some business to earn his livelihood, he really seeks the bounty of Allah. And there is nothing wrong in seeking the bounty of Allah along with seeking His pleasure.

219

That is, "You should give up all those ungodly customs of ignorance which you used to practise in pre-Islamic days along with the worship of Allah. Now worship Allah exclusively in accordance with the Guidance He has revealed.

220

Ever since the time of the Prophet Abraham and Ishmael (may Allah's peace be upon them), the pilgrims used to go to `Arafat from Makkah on the 9th of Dhul-Hijjah for the performance of Hajj and then returned from there to Muzdalifah on the morning of the 10th. But later when the Quraish established their own priesthood, they arrogantly asserted: "It is below our dignity to go to `Arafat along with the common Arabs because we live in the Sanctuary." Accordingly, they reserved this mark of distincion for themselves and would halt at Muzdalifah and let others proceed on to `Arafat. Then this distinction was extended to Bani Khuza'ah and Bani Kinanah and the other tribes with whom the Quraish had marriage relations. Later, even the allies of the Quraish adopted this privilege of distinction and they too would stop short of 'Arafat. In this verse the same privilege of distinction and pride has been abolished. Addressing the Quraish, their relatives and allies in particular and the common Arabs in general it has been enjoined that they should accompany others to perform the essential ceremonials at `Arafat, halt there and return along with them to Makkah, and should ask Allah's forgiveness for their breach of the Prophet Abraham's way, which they committed in the past on account of tribal pride and distinction.

221

After performing their Hajj, the Arabs used to hold meetings in Mina and brag about their own achievements and those of their forefathers. Here they were told to give up these customs of ignorance, and pass their time in remembering and glorifying Allah instead of singing praises of their ancestors.