Tafsir of Al-Baqarah 2:198

"For seeking bounty from your Lord" Meaning: A gift and favor from Him, which is the profit and gain from trade. Some Arabs considered it sinful to trade during the days of Hajj. When the first ten days of Dhu al-Hijjah arrived, they would refrain from buying and selling, leaving their markets empty. They called those who went out to trade al-dāj (the merchants), saying, "These are dāj, not ḥujjāj (pilgrims)." It is said that Ukaz, Mijannah, and Dhu al-Majaz were their markets in the pre-Islamic era, and their livelihoods depended on them. When Islam came, they felt it was sinful, so this blame was lifted from them, and it was permitted. However, it is only permitted so long as it does not distract from worship.

Ibn Umar (may Allah be pleased with him) reported that a man asked him, "We are people who hire out our services [for transport] during this pilgrimage, and some people claim that we have no Hajj." Ibn Umar replied, "A man asked the Messenger of Allah (ﷺ) the same thing, and he did not answer him until [this verse] was revealed: 'There is no blame upon you.' He then called for him and said, 'You are pilgrims.'"

Umar (may Allah be pleased with him) was asked, "Did you dislike trading during Hajj?" He replied, "Was our livelihood anything other than trade during Hajj?"

Ibn Abbas (may Allah be pleased with them both) recited: "Bounty from your Lord during the seasons of Hajj, in that you seek..."

"Then when you depart" Meaning: When you rush forth in large numbers. It is derived from ifāḍat al-mā' (the pouring of water), meaning to pour it out in abundance. The object is omitted, as it is in the phrase "they pushed forth from such-and-such a place."

"Arafat" A proper noun for the station of standing, named in the plural form like Adhru'āt. If you ask why it is diptote (non-declinable) despite having the two causes of being a proper noun and feminine, I say: it is not devoid of femininity, either by the tā' in its spelling or by an implied tā'. The tā' in its spelling is not for femininity; rather, it—along with the preceding alif—is a sign of the feminine plural. It is not valid to imply a tā' here because this specific tā' is exclusive to the feminine plural, just as one does not imply a feminine tā' in bint (daughter). It is said it was named so because it was described to Abraham (peace be upon him), and when he saw it, he recognized it ('arafahā). Others say Gabriel showed it to him while touring the sacred sites, and he said, "I have recognized it." Others say Adam and Eve met there and recognized one another. Others say it is because people recognize one another there. It is an improvised name, as 'arfah is not known among generic nouns unless it is the plural of 'ārif (one who knows). It is said this is evidence for the obligation of standing at Arafat, as the ifāḍah (rushing forth) can only occur after it. The Prophet (ﷺ) said: "Hajj is Arafat; whoever reaches Arafat has reached Hajj."

"So remember Allah" Through talbiyah, tahlīl, takbīr, praise, and supplication. It is also said: through the Maghrib and Isha prayers.

"At the Sacred Monument (al-Mash'ar al-Ḥarām)" This is Quzaḥ, the mountain upon which the Imam stands and where the beacon is lit. It is said the Sacred Monument is the area between the mountain of Muzdalifah, from the two passes of Arafat to the valley of Muhassir. The correct view is that it is the mountain itself, as Jabir (may Allah be pleased with him) narrated that the Prophet (ﷺ) prayed Fajr in Muzdalifah while it was still dark, then rode his camel until he reached the Sacred Monument, where he supplicated, magnified, and praised Allah, remaining standing until it was bright.

His saying "at the Sacred Monument" means near it, for the sake of the virtue of proximity, like being near the Mountain of Mercy. Otherwise, all of Muzdalifah is a place of standing except for the valley of Muhassir. Mash'ar means a sign, as it is a sign for worship. It is described as "Sacred" (Ḥarām) due to its sanctity.

"Just as He has guided you" The mā is either a particle for the infinitive or a restrictive particle. The meaning is: "Remember Him with a good remembrance, just as He has guided you with a good guidance," or "Remember Him as He taught you how to remember Him, so do not deviate from it."

"And indeed, you were, before it" Before the guidance.

"Among those astray" The ignorant, not knowing how to remember or worship Him.

"Then depart" Let your departure be...

"From where the people depart" And not from Muzdalifah. This is because the Ḥums (a group of Quraysh and their allies) used to pride themselves over others, refusing to stand with them at Arafat, claiming they were the "people of Allah" and residents of His sanctuary, so they would not leave it. They would stand at Jam' (Muzdalifah) while the rest of the people stood at Arafat.

"And seek forgiveness of Allah" For your opposition in the station and similar matters from your pre-Islamic ignorance.

"And when you have completed your rites" When you have finished your Hajj worship and departed.

"Remember Allah as you remember your fathers" Increase your remembrance of Allah and be diligent in it, just as you do when remembering your fathers, their glories, and their days. They used to stand between the mosque in Mina and the mountain, recounting the virtues of their fathers.

"Or with greater remembrance" This is in the genitive case, linked to what the remembrance is attributed to in "as you remember your fathers," or it is in the accusative case, meaning "or a remembrance greater than that of your fathers."

"And among the people is he who says" Increase your remembrance of Allah and your supplication, for among the people are those who seek only the fleeting world, and those who seek the good of both worlds. So be among the latter.

"Give us in this world" Make our portion in this world exclusively.

"And he will have no share in the Hereafter" Because his concern is limited to the world. The "two good things" are what the righteous seek: health, sufficiency, and success in the world, and reward in the Hereafter. Ali (may Allah be pleased with him) said: "The good in this world is a righteous wife, and in the Hereafter, the Ḥūr al-'Ayn."

"Those will have a share of what they have earned" A share of the same kind as their good deeds—the reward which is the good benefit. Or, it is because of what they earned.

"And Allah is swift in account" He is near to establishing the Hour and reckoning with His servants. So hasten to increase your remembrance and seek the Hereafter. He described Himself as swift in reckoning the multitude of creatures and their deeds to demonstrate the perfection of His power and the necessity of fearing Him. It is narrated that He will reckon all of creation in the time it takes to milk a sheep, or the time it takes for a camel to blink, or in a mere glance.