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Tafsir of Al-Baqarah 2:198

Surah Al-Baqarah 2:198

ﱣ ﱤ ﱥ ﱦ ﱧ ﱨ ﱩ ﱪ ﱫ ﱬ ﱭ ﱮ ﱯ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ

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.

Tafsir

Mafatih al-Ghayb

Verse range: 2:198

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Al-Baqarah (2:198) - There is no blame upon you...

Issues Discussed:

Issue 1: Omission in the Verse The verse implies an omission. The intended meaning is: "There is no blame upon you in seeking bounty from your Lord..." (The rest is implied, likely referring to trade).

Issue 2: The Doubt Regarding Trade During Hajj A misconception existed regarding the prohibition of trade during Hajj, based on several grounds:

  1. Prohibition of Argumentation: Since the preceding verses forbade disputing during Hajj, and trade often leads to disputes over price, it was inferred that trade must also be prohibited during Hajj.
  2. Pre-Islamic Custom: Trade was forbidden during Hajj in the religion of the Jahiliyyah (Ignorance). This was seen as commendable because the pilgrim should be occupied with serving God, not worldly desires.
  3. Analogy to Other Prohibitions: Since many permissible acts (like wearing perfume, hunting, or marital relations) became forbidden during Hajj due to the state of ihram (consecration), it was thought that trade, being less necessary, should also be forbidden.
  4. Analogy to Prayer: Just as engaging in other acts (even acts of obedience) is forbidden while one is engaged in prayer, it was argued that the same should apply to Hajj.

Because of these doubts, God clarified here that trade is permissible (ja'iz) and not forbidden.

Interpretations of {أن تبتغوا فضلا من ربكم} (that you seek bounty from your Lord):

View 1: It refers to Trade. This is supported by verses like: {Indeed, your Lord knows that you stand [in prayer] a little less than two-thirds of the night...} (Al-Muzzammil: 20) and {It is He who made for you the night and the day, that you may find rest therein and [seek] of His bounty} (Al-Furqan: 49).

  • Evidence for Trade Interpretation:
    1. Variant Recitation: 'Ata narrated that Ibn Mas'ud and Ibn Zubayr recited it as: {أن تبتغوا فضلا من ربكم في العقاب الحج} (seeking bounty from your Lord during the rites of Hajj).
    2. Narrations on the Occasion of Revelation (Asbab al-Nuzul):
      • Narration 1 (Ibn 'Abbas): Some Arabs strictly avoided trade during the days of Hajj, calling traders during Hajj ad-Dajj (derived from dajajat - chicken, implying someone who gathers meager sustenance). They even refrained from helping the distressed or feeding the hungry. God removed this misconception by stating there is no blame in trade. The context (preceding and succeeding verses concerning Hajj) confirms this ruling applies during the Hajj season.
      • Narration 2 (Ibn 'Umar): A man asked the Prophet (PBUH) about those who hire out their camels, claiming they have no valid Hajj. The Prophet did not reply until this verse was revealed, then he called them and said, "You are pilgrims." This verse refuted those who said traders, laborers, and camel drivers have no valid Hajj.
      • Narration 3: Trade occurred in markets like 'Ukaz, Majanna, and Dhu al-Majaz during the season. When Islam came, they disliked trading during Hajj without permission and asked the Prophet (PBUH), leading to this revelation.
      • Narration 4 (Mujahid): They used to refrain from buying and selling at 'Arafat and Muzdalifah during the Jahiliyyah, and this verse was revealed.
  • Abu Muslim's View (Post-Hajj Trade): Abu Muslim interpreted this as seeking bounty after Hajj, analogous to: {And when the prayer has been concluded, then spread throughout the land and seek of the bounty of Allah} (Al-Jumu'ah: 10).
    • Rebuttal to Abu Muslim: This view is weak because the Fa' (then) in {فإذا أفضتم من عرفات} (When you depart from 'Arafat) implies that the departure occurred after the seeking of bounty (trade) had already taken place, indicating trade during Hajj. Furthermore, addressing the point of doubt (trade during Hajj) is more appropriate than addressing something universally known (trade after Hajj). The analogy to prayer is flawed because prayer's acts are continuous, whereas Hajj acts are separated, allowing for the original ruling to apply in the intervals.

View 3: Seeking Other Acts of Obedience. Attributed to Imam Muhammad ibn 'Ali al-Baqir (AS). The meaning is that a pilgrim should seek other acts that earn God's bounty and mercy, such as helping the weak, aiding the distressed, and feeding the hungry.

  • Objection: The phrase "There is no blame upon you" is used for permissible matters (mubah), not for obligatory or recommended acts.
  • Response: This is not absolute. The phrase is also used for recommended acts, as in: {There is no blame upon you if you shorten the prayer} (An-Nisa: 101), and shortening prayer is agreed upon as recommended. Moreover, the Jahiliyyah believed combining other acts of obedience with Hajj diminished the Hajj itself; God clarified this was not the case.

Issue 3: Conditions for Permissibility of Trade All scholars agree that if trade causes a deficiency in the performance of the Hajj (the act of worship), it is not permissible. If it causes absolutely no deficiency, it falls under permissible acts that are better left undone, based on: {And they were not commanded except to worship Allah, [being] sincere to Him in religion} (Al-Bayyinah: 5). Sincerity means the sole motive for the action is worship. The Prophet (PBUH) said: "I am the richest of the rich from Shirk (associating others). Whoever does an act in which he associates another with Me, I leave him and his association." Thus, permission for this trade functions as a concession (*rukhsah*).

{فإذا أفضتم من عرفات فاذكروا الله عند المشعر الحرام} (When you depart from 'Arafat, remember Allah at Al-Mash'ar Al-Haram)

Issue 1: Meaning of *Ifadah* (Departing) *Ifadah* means surging forth with movement in large numbers. It is used when a camel drops its load scattered, or when lots are cast in gambling (*maysir*). It implies scattering after gathering. In the context of Hajj, it means surging forth with many people and moving in various directions. This is related to the word *fawd* (disorder/crowd). The eye *afadat dam'aha* (shed its tears). The root implies pushing something until it scatters. Thus, **{أفضتم}** means **you surged forth in large numbers**. The object pronoun (yourselves) is omitted, similar to saying "they departed from such-and-such a place."

Issue 2: Meaning of *'Arafat* *'Arafat* is the plural of *'Arafah*, used for a single location, similar to using plural forms for singular concepts (e.g., *akhlaq* for a worn garment). The implication is that every piece of that land is 'Arafah, so the collection is named 'Arafat. * **Grammar Note:** Why is it not diptote (non-declining)? It was originally a name for many pieces of land, each called 'Arafah. When it became a proper noun for the entire area, they kept its original form (allowing declension) instead of treating it as a fully proper, feminine, plural noun.

Issue 3: The Days and Names of Hajj The 8th of Dhu al-Hijjah is **Yawm at-Tarwiyah** (Day of Quenching Thirst/Reflection), and the 9th is **Yawm 'Arafah**.

Reasons for Naming Yawm at-Tarwiyah:

  1. Reflection (Tarwiyah): Meaning to ponder and use one's intellect.
    • Adam (AS) asked God for his reward after building the Ka'bah. God promised forgiveness for the first circuit, then for his descendants who circle it, and finally for all monotheists who seek forgiveness from those who circle it.
    • Ibrahim (AS) saw a dream on the night of Tarwiyah that he was slaughtering his son. He woke up pondering if it was from God or Satan. When he saw the command again on the night of 'Arafah, he woke up saying, "I recognized, O Lord, that it is from You."
    • The people of Mecca go out to Mina on this day to prepare their supplications for the next day at 'Arafat.
  2. Water (Tarwiyah): Meaning to give drink.
    • People of Mecca prepared water for pilgrims coming from afar. Pilgrims rested, drank sufficiently, and watered their animals after the scarcity of the journey.
    • They provisioned themselves with water for 'Arafat.
    • Sinners are like thirsty people who drink from the seas of God's mercy until they are quenched.
  • Virtue of this Day: Supported by {By the even and the odd} (Al-Fajr: 3), where Ibn 'Abbas said the even is Tarwiyah and 'Arafah, and the odd is the Day of Sacrifice. Hadith states fasting on Tarwiyah equals one year of fasting, and fasting on 'Arafah equals two years.

Yawm 'Arafah (The Day of 'Arafah): It has ten names, five specific to it and five shared.

Five Specific Names:

  1. 'Arafah: Derived from:
    • Recognition (Ma'rifah): Eight opinions exist: Adam and Eve met there and recognized each other. Gabriel taught Adam the rites, asked, "Did you recognize?" and he said yes. Ibrahim recognized the place based on prior description. Gabriel asked Ibrahim if he knew how to perform the Tawaf, and he said yes. Ibrahim met his son Isma'il and Hajar there after years of separation. Related to Ibrahim's dream mentioned above. Pilgrims recognize each other there. God recognizes the pilgrims with forgiveness and mercy.
    • Confession (I'tiraf): Pilgrims confess God's Lordship and their own poverty and neediness. Adam and Eve confessed their wrongdoing there, and God responded, "Now you have recognized yourselves."
    • Fragrance ('Urf): Meaning good scent. Just as God makes Paradise fragrant for them, sinners who repent there become purified from the filth of sins and gain a good scent with God (like the scent of a fasting person's breath being better than musk).
  1. The Day of Despair for the Disbelievers: (Referencing Al-Ma'idah: 3). 'Umar and Ibn 'Abbas said this verse was revealed on the afternoon of 'Arafah during the Farewell Pilgrimage when disbelief was crushed. The Prophet (PBUH) said if people knew what they had in this verse, their eyes would be cooled. A Jew told 'Umar that if this verse was revealed to them, they would take it as a festival. 'Umar replied, "We take it as two festivals (Day of 'Arafah and Friday)." The despair is that the polytheists despaired that the Muslims would revert to their ways.
  1. The Day of Completion of Religion.
  1. The Day of Perfection of Blessings (The greatest blessing being religion, which leads to Paradise).
  1. The Day of Pleasure/Satisfaction (Ridwan): God was pleased with their religion (Islam) on that day. It is also the day of connecting the connected (those who arrived) and severing ties with the separated (disbelievers), and the day of accepting the repentance of the regretful (like Adam's repentance). It is the day of the arrival of the delegations (pilgrims).

Five Shared Names:

  1. The Greater Day of Hajj (Yawm al-Hajj al-Akbar): (Al-Tawbah: 3). Shared with the Day of Sacrifice (Yawm an-Nahr). Some companions said it is 'Arafah because standing there is essential; missing it means missing the Hajj, thus it is the "Greater Hajj." Others said it is the Day of Sacrifice because most rites occur then. Both views are narrated from 'Ali and Ibn 'Abbas (PBUH).
  2. *The Even (Ash-Shaf'):* (As mentioned above).
  3. The Odd (Al-Witr): (As mentioned above).
  4. The Witness (Ash-Shaahid):
  5. The Witnessed (Al-Mashhood): (Al-Buruj: 3). (These were explained in the exegesis of that verse).

Virtues of Fasting on 'Arafah: The Prophet (PBUH) said fasting on 'Arafah expiates two years of sins. It was said that the reward for fasting on 'Arafah is ten thousand times that of any other day in the ten days. It is recommended for the pilgrim standing at 'Arafat to break his fast to be strong for supplication.

Issue 4: Order of Hajj Rites (Context for the Verse) A brief outline of the Hajj sequence is necessary: 1. The pilgrim (*Mufrid* or *Qarin*) performs *Tawaf al-Qudum* (arrival circumambulation) and remains in *ihram* until departing for 'Arafat. The *Mutamatti'* performs 'Umrah, shaves/cuts hair, exits *ihram*, and then enters Hajj *ihram* from Mecca. 2. The Imam preaches on the 7th of Dhu al-Hijjah, instructing people to proceed to Mina after Fajr the next day. 3. On **Yawm at-Tarwiyah** (8th), pilgrims go to Mina, praying Dhuhr, Asr, Maghrib, Isha, and Fajr there with the Imam. 4. At sunrise on the 9th, they proceed to 'Arafat. The Sunnah is for the Imam to stop at **Namirah** (near 'Arafat) until Dhuhr. 5. At Dhuhr, the Imam delivers two sermons, urging remembrance of God. He prays Dhuhr and Asr together (*Jam' Taqdeem*). 6. After prayer, they proceed to 'Arafat and stand near the rocks where the Prophet (PBUH) stood, facing the Qibla, remembering and supplicating God until sunset. 7. **Standing (*Wuquf*) at 'Arafat is a Pillar (*Rukn*):** Missing it means missing the Hajj. Its time begins at Dhuhr on the 9th and extends until the dawn of the Day of Sacrifice (Yawm an-Nahr). A moment's presence during this time suffices. (Ahmad held the time starts from Fajr on the 9th). 8. At sunset, the Imam departs from 'Arafat, delaying Maghrib until Muzdalifah (*Jam' Ta'kheer*).

Muzdalifah:

  • Names: Derived from proximity to Mina (Izdilaf), gathering (Izdilaf), or drawing near to God (Izdilaf). It is also called Jam' because Maghrib and Isha are combined there.
  • Rites: The Imam combines Maghrib and Isha with two iqamahs (calls to prayer). Pilgrims must stay overnight; missing it incurs a penalty (dam).
  • At Fajr, they pray Salat al-Fajr in the darkness (ghalas), which is highly recommended here.
  • They collect 70 pebbles for the stoning.
  • They proceed to Al-Mash'ar Al-Haram (Quzah mountain), which is the farthest point of Muzdalifah toward Mina. One should ascend it or stand near it, glorifying God until it is very bright.
  • They depart before sunrise. Passing through suffices, as with 'Arafat.
  • They pass through Wadi Muhassir, where riders should hasten their pace, and walkers should run slightly.
  • At Mina, they stone Jamrat al-'Aqabah with seven pebbles, cutting off the Talbiyah upon starting the stoning.
  • After stoning, if they have a sacrificial animal (hady), they slaughter it (this is Sunnah, not obligatory).
  • Then, they shave their heads or cut their hair (taqsir).
  • After this, they go to Mecca for Tawaf al-Ifadah, pray two rak'ahs, and perform Sa'i between Safa and Marwah.
  • They return to Mina to spend the Days of Tashreeq for the stoning.
  • Tahalul (Release): Obtaining release (from prohibitions like wearing sewn clothes, cutting nails, and marital relations) is achieved upon completing the stoning, shaving/cutting hair, and the Tawaf al-Ifadah.

Issue 5: Contradiction with Jahiliyyah Rites The Quraysh and others called themselves *Al-Hums* (the strict ones in religion) and refused to leave the Haram boundaries for 'Arafat. Those who did stand at 'Arafat departed *before* sunset. Those at Muzdalifah departed *after* sunrise, saying, "O Thabir, shine so we may depart," meaning they entered the low-lying areas (*ghawr*). God commanded the Prophet (PBUH) to contradict them: departing 'Arafat *after* sunset, and departing Muzdalifah *before* sunrise. The verse itself only indicates the sequence, while the Sunnah specifies the timing.

Issue 6: Standing at 'Arafat is Obligatory The verse implies the obligation of standing at 'Arafat because the command to remember God at Al-Mash'ar Al-Haram follows the departure from 'Arafat. Since departure from 'Arafat is conditional upon being present there, and what is necessary for an obligation to be fulfilled is itself obligatory, presence at 'Arafat is obligatory. If missed, the Hajj is not fulfilled. * **Majority View:** Many scholars deny the verse explicitly proves standing at 'Arafat is a pillar, though they agree it is obligatory. Al-Hasan said standing at 'Arafat is obligatory, but if missed, standing anywhere in the entire Haram suffices. However, the jurists rejected this, agreeing that Hajj is not valid without standing at 'Arafat.

Issue 7: Standing at Al-Mash'ar Al-Haram The command {فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ} implies that being present at Al-Mash'ar Al-Haram is obligatory, and passing by suffices, just as with 'Arafat. Standing there is recommended (*sunnah*). * **Minority View (Alqamah, An-Nakha'i):** Standing at Muzdalifah is a pillar, like standing at 'Arafat. Their proof is that the verse commands remembrance at Al-Mash'ar Al-Haram, whereas 'Arafat's standing is only implied by the verse or established by Sunnah. Since the command for Al-Mash'ar Al-Haram is explicit, it must be a pillar. * **Majority View:** It is not a pillar. Proofs include the Hadith: "Hajj is 'Arafah; whoever witnesses 'Arafah has completed his Hajj." They argue the verse commands *dhikr* (remembrance), not standing. Thus, standing at Al-Mash'ar Al-Haram is secondary to the remembrance, whereas standing at 'Arafat is primary because the verse commands departure *from* 'Arafat, not departure *from the remembrance* at 'Arafat.

Issue 8: Meaning of *Al-Mash'ar Al-Haram* (The Sacred Landmark) *Mash'ar* means a sign or landmark; derived from *sha'artu bi-shay'* (I became aware of the thing). * **View 1 (Al-Wahidi):** It is Muzdalifah, named so because prayer, staying overnight, and supplication occur there. * **View 2 (Al-Kashshaf):** It is Quzah (the mountain), the farthest edge of Muzdalifah. * **Reconciliation:** The first view is closer because the *Fa'* (then) in {فَاذْكُرُوا} implies the remembrance occurs immediately after departing 'Arafat, which happens during the overnight stay in Muzdalifah.

Issue 9: Meaning of the Remembrance (*Dhikr*) at Al-Mash'ar Al-Haram * **View 1 (Obligatory):** It refers to combining the Maghrib and Isha prayers there, as prayer is called *dhikr*. Since the command is obligatory, and no other obligatory *dhikr* exists there, this must be it. * **View 2 (Majority):** It refers to glorification, praise, and declaration of God's oneness (Tasbih, Tahmid, Tahlil). Ibn 'Abbas noted that people used to stay awake all night there.

Regarding {وَاذْكُرُوهُ كَمَا هَدَاكُمْ} (And remember Him as He has guided you)

Question 1: Why the Repetition of *Dhikr*? 1. **Names and Attributes:** Our doctrine holds that God's names are based on revelation (*tawqifi*). The first command {اذكروا الله} is a general command for remembrance. The second {واذكروه كما هداكم} commands us to remember Him using the specific Names and Attributes He has revealed, not those derived by opinion or analogy. 2. **Gratitude for Guidance:** The first command is for remembrance; the second means: Perform the remembrance we commanded you, just as God guided you to Islam. This links the remembrance to gratitude for that guidance, similar to the command to say Takbir after completing Ramadan: {...and remember Allah as He has guided you...} (Al-Baqarah: 185). 3. **Vocal vs. Internal Remembrance:** The first command refers to vocal remembrance (with the tongue). The second refers to remembrance with the heart. In Arabic, *dhikr* has two meanings: the opposite of forgetting (e.g., {Satan made me forget to mention Him}) and vocal utterance (e.g., {Remember Allah as you remember your fathers}). Thus, the first is vocal, and the second is internal, completing servitude. 4. **Ibn al-Anbari:** The second command means: Remember Him with His Oneness, just as He remembered you with His guidance. 5. **Continuous Remembrance:** It implies continuous remembrance: Remember God, and then remember Him again (i.e., remembrance after remembrance), just as He guided you guidance after guidance, aligning with {O you who have believed, remember Allah with frequent remembrance} (Al-Ahzab: 41). 6. **Ritual vs. General State:** The first command specifies remembrance at Al-Mash'ar Al-Haram, indicating adherence to the Shari'ah duties. The second command clarifies that this remembrance should not be confined to that specific place or rite (Hajj) but should be continuous because it is gratitude for the continuous gift of guidance. This leads to the higher reality: the heart detaches from the landmark and focuses entirely on His glory, remembering Him because He alone deserves it, and this remembrance grants a noble station of ascent. 7. **Names vs. Thanks:** The first *dhikr* refers to remembering His Names and Attributes. The second refers to being occupied with thanking Him for His blessings, as thanks also encompasses remembrance. The link to guidance ({as He guided you}) confirms the second *dhikr* is gratitude, as gratitude is tied to blessings received. 8. **Specific vs. General Obligation:** The first command might suggest remembrance is restricted to Al-Mash'ar Al-Haram and Hajj. The second clarifies: {And remember Him as He has guided you}, meaning remember Him at all times and in all places, as this remembrance is thanks for the continuous gift of guidance. 9. **Prayer vs. Glorification:** The first command refers to combining the two prayers at Muzdalifah. The second refers to *Tahleel* (declaring oneness) and *Tasbih* (glorification).

Question 2: Meaning of Guidance in {كما هداكم} 1. **Specific:** It refers to guiding them back to the Sunnah of Ibrahim (AS) in the rites of Hajj. 2. **General:** It encompasses all types of guidance: knowledge of God, His angels, books, messengers, and laws.

Question 3: Reference of the Pronoun in {من قبله} (before it) 1. It refers back to **{الهدى} (Guidance)**: "And indeed, before He guided you, you were among the misguided." 2. It refers to **the Qur'an**: "And remember Him as He has guided you with His Book... even though before that you were among the misguided."

Regarding {وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ} (And indeed, before it, you were among the misguided): Al-Qaffal suggested two interpretations:

  1. "And you were nothing before it except misguided."
  2. "You were among the misguided before it," similar to {Indeed, every soul is over it a guardian} (At-Tariq: 4).

{ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ} (Then depart from where the people depart and seek forgiveness from Allah. Indeed, Allah is Forgiving and Merciful.)

(The text ends here, transitioning to the next verse.)