Tafsir of Al-Baqarah 2:199

Surah Al-Baqarah (2:199)

{ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ...} (Then, depart from where the people depart...)

There are two main opinions regarding the meaning of this command to depart:

The First Opinion: It refers to the departure (Ifadah) from Arafat.

Those who hold this view differ among themselves:

1. The Majority View (Addressing Quraysh and their Allies - Al-Hums):
   • This verse is a command specifically directed at Quraysh and their allies, known as Al-Hums.
   • Al-Hums traditionally did not proceed beyond Muzdalifah, arguing:
     • The Haram (Sanctuary) is more noble; thus, standing (Wuquf) within it is preferable.
     • They considered themselves the people of God (Ahl Allah) and thus did not violate the sanctity of God's Haram.
     • If they admitted that the proper place for standing was Arafat (outside the Haram), it would imply a deficiency in the status of the Haram, which reflected poorly on them.
   • Therefore, God revealed this verse commanding them to stand at Arafat and depart from there, just as all other people do.
   • It is narrated that when the Prophet (PBUH) appointed Abu Bakr as the Amir (leader) of the Hajj, he commanded him to take the people to Arafat. When Abu Bakr passed by Al-Hums and left them behind, they protested, saying, "Where are you going? This is the station of your fathers and your people!" He did not heed them and proceeded to Arafat by God's command, ordering everyone else to stand there.
   • Under this interpretation, {مِنْ حَيْثُ أَفَاضَ النَّاسُ} means: "Let your departure be from the place from which the rest of the people departed," referring to those who stood at Arafat.

2. The General Command View:
   • Some scholars hold that {ثُمَّ أَفِيضُوا} is a general command for all people.
   • {مِنْ حَيْثُ أَفَاضَ النَّاسُ} refers to the practice of Prophets Ibrahim and Isma'il (peace be upon them), whose tradition was to depart from Arafat.
   • It is narrated that the Prophet (PBUH) used to stand at Arafat during the pre-Islamic era, opposing Al-Hums.
   • Using the plural form (Al-Nas) for a single respected individual (like Ibrahim) is permissible, similar to the usage in verses like {الَّذِينَ قَالَ لَهُمُ النَّاسُ} (referring to Nu'aym ibn Mas'ud) or {إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ} (referring to Abu Sufyan).

3. The Third View (Al-Qaffal):
   • {مِنْ حَيْثُ أَفَاضَ النَّاسُ} is an expression signifying the antiquity and established nature of departing from Arafat. It means this is the ancient, established practice, and anything else is an innovation (mubtada'). This is like saying, "This is what people have done since ancient times."

The Second Opinion (Chosen by Al-Dahhak):

• This refers to the departure (Ifadah) from Muzdalifah to Mina on the Day of Sacrifice (Yawm al-Nahr) before sunrise, for the purpose of stoning (Ramy) and sacrifice (Nahr).
• {مِنْ حَيْثُ أَفَاضَ} refers to the people being Ibrahim, Isma'il, and their followers, whose established practice (as brought by the Prophet PBUH) was to depart from Muzdalifah before sunrise.
• The Arabs who stood at Muzdalifah used to depart after sunrise. Thus, God commanded them to depart from Muzdalifah at the time corresponding to the departure of Ibrahim and Isma'il.

Both opinions face a challenge:

Objection to the First Opinion (Departure from Arafat):

• The structure {ثُمَّ أَفِيضُوا} (Then, depart) implies sequence and order. Since the preceding verse states, {فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ} (So when you depart from Arafat), making the second departure also from Arafat would mean connecting a thing to itself, which is impermissible. The resulting structure would be: "When you depart from Arafat, then depart from Arafat."

• Rebuttal: The word {ثُمَّ} here might not indicate sequence relative to the preceding clause, but rather sequence in the overall discourse. It is like the sequence in Surah Al-Balad: {وَمَا أَدْرَاكَ مَا الْعَقَبَةُ... ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا} (Then he was among those who believed). The benefit of {ثُمَّ} here is merely the sequencing of one piece of information after another, not necessarily the temporal sequence of the actions themselves.

Objection to the Second Opinion (Departure from Muzdalifah before sunrise):

• This opinion requires interpreting {مِنْ حَيْثُ} (from where) as referring to time (the time of Ibrahim's departure). However, {مِنْ حَيْثُ} is typically restricted to place, not time.

• Rebuttal: The concepts of time and place are very similar in linguistic usage, so it is not impossible for a word used for one to be metaphorically used for the other.

We have established that {النَّاسُ} (the people) refers either to:

1. Those standing at Arafat.
2. Ibrahim and Isma'il and their followers.

A Third Opinion (Al-Zuhri):

• {النَّاسُ} refers to Adam (peace be upon him).
• This is supported by a narration where Sa'id ibn Jubayr recited the verse as: {مِنْ حَيْثُ أَفَاضَ النَّاسُ} (with a kasra on the sin), implying Al-Nās (Adam) forgot what he was commanded.
• The meaning is: The legislation of departing from Arafat is an ancient practice (dating back to Adam), so do not abandon it.

This command means seeking forgiveness verbally while simultaneously repenting in the heart. This involves:

1. Regretting any deficiency in obeying God.
2. Resolving not to fall short in the future.
3. The ultimate goal must be attaining God's pleasure, not immediate worldly benefits (just as reciting the Shahada is only beneficial when the heart is present and firm in its meaning). Seeking forgiveness verbally without heartfelt repentance is closer to harm.

Addressing the Question: Why is forgiveness commanded generally, even for those who might not have sinned?

Answer:

1. If one has sinned, seeking forgiveness is obligatory.
2. If one believes they have not sinned, it is still possible they fell short in fulfilling obligations or avoided prohibitions. Thus, seeking forgiveness is necessary to rectify that potential flaw.
3. Even if one were absolutely certain they committed no shortcomings in all their life's deeds (which is nearly impossible for a human), forgiveness is still required because the obedience of a created being is never truly worthy of the presence of the Creator. This is why the angels say, "Glory be to You! We have not worshipped You with the true worship You deserve." Hence, forgiveness is necessary from this perspective as well.
   • The Prophet (PBUH) said: "Indeed, a veil sometimes covers my heart, and I seek forgiveness from Allah seventy times a day and night."

• Ghafur (Forgiving) implies intensity/exaggeration (Mubalaghah), as does Rahim (Merciful).

Two Issues Arise Here:

First Issue: This verse proves that God accepts the repentance of the repentant. Since God commands the sinner to seek forgiveness and immediately follows it by describing Himself as intensely Forgiving and Merciful, this definitively indicates that God will forgive that seeker of forgiveness and show mercy to the one who holds fast to His rope of mercy and generosity.

Second Issue: Scholars differed on when the promised forgiveness occurs:

1. Some say it occurs upon departing from Arafat towards Al-Jam' (Muzdalifah).
2. Others say it occurs upon departing from Al-Jam' towards Mina.
   • This difference stems from how the preceding command {ثُمَّ أَفِيضُوا} is interpreted (as discussed above).

Al-Qaffal's Confirmation of the Second View:

• Al-Qaffal supported the second view based on a narration from Nafi' from Ibn Umar: The Prophet (PBUH) addressed the people on the evening of Arafat day, saying: "O people, Allah looks upon you in this station of yours, and He accepts the good deeds of your good ones and forgives the bad deeds of your bad ones, compensating for the claims [against them] from Himself. Depart in the name of Allah."
• The companions asked: "O Messenger of Allah, yesterday you sent us off heavy-hearted and sad, but today you send us off joyful and delighted!"
• The Prophet (PBUH) replied: "Yesterday, I asked my Lord (Glorified and Exalted) for something He did not grant me: I asked Him for the claims [against people], and He refused me regarding that. Today, Gabriel (peace be upon him) came to me and said: 'Your Lord sends you greetings and says to you: I have guaranteed the compensation for the claims from Myself.'"
• May Allah make us among those who benefit from His grace, O Most Generous of the generous.