وَأَتِمُّواْ
ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِۚ فَإِنۡ أُحۡصِرۡتُمۡ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡىِۖ
وَلَا تَحۡلِقُواْ رُءُوسَكُمۡ حَتَّىٰ
يَبۡلُغَ ٱلۡهَدۡىُ
مَحِلَّهُ ۥۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ بِهِۦۤ أَذً۬ى مِّن رَّأۡسِهِۦ فَفِدۡيَةٌ۬
مِّن صِيَامٍ
أَوۡ صَدَقَةٍ أَوۡ نُسُكٍ۬ۚ فَإِذَآ أَمِنتُمۡ فَمَن تَمَتَّعَ بِٱلۡعُمۡرَةِ
إِلَى ٱلۡحَجِّ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡىِۚ
فَمَن لَّمۡ يَجِدۡ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍ۬ فِى ٱلۡحَجِّ وَسَبۡعَةٍ
إِذَا رَجَعۡتُمۡۗ تِلۡكَ عَشَرَةٌ۬ كَامِلَةٌ۬ۗ ذَٲلِكَ
لِمَن لَّمۡ
يَكُنۡ أَهۡلُهُ ۥ حَاضِرِى ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ
أَنَّ ٱللَّهَ شَدِيدُ
ٱلۡحَجُّ أَشۡهُرٌ۬
مَّعۡلُومَـٰتٌ۬ۚ فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا
(١٩٦) ٱلۡعِقَابِ
جِدَالَ فِى ٱلۡحَجِّۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٍ۬ يَعۡلَمۡهُ ٱللَّهُۗ
وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۚ
يۡسَ عَلَيۡڪُمۡ
جُنَاحٌ أَن تَبۡتَغُواْ فَضۡلاً۬ مِّن رَّبِّڪُمۡۚ (١٩٧) وَٱتَّقُونِ يَـٰٓأُوْلِى ٱلۡأَلۡبَـٰبِ
فَإِذَآ أَفَضۡتُم
مِّنۡ عَرَفَـٰتٍ۬ فَٱذۡڪُرُواْ ٱللَّهَ عِندَ ٱلۡمَشۡعَرِ ٱلۡحَرَامِۖ وَٱذۡڪُرُوهُ
كَمَا هَدَٮٰڪُمۡ
ثُمَّ أَفِيضُواْ
مِنۡ حَيۡثُ أَفَاضَ ٱلنَّاسُ (١٩٨ )وَإِن ڪُنتُم مِّن قَبۡلِهِۦ لَمِنَ ٱلضَّآلِّينَ
فَإِذَا قَضَيۡتُم مَّنَـٰسِكَڪُمۡ فَٱذۡڪُرُواْ ٱللَّهَ (١٩٩)
وَٱسۡتَغۡفِرُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬
كَذِكۡرِكُمۡ
ءَابَآءَڪُمۡ أَوۡ أَشَدَّ ذِڪۡرً۬اۗ فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا
فِى ٱلدُّنۡيَا وَمَا لَهُ ۥ
وَمِنۡهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنۡيَا حَسَنَةً۬ وَفِى
ٱلۡأَخِرَةِ (٢٠٠)فِى ٱلۡأَخِرَةِ
مِنۡ خَلَـٰقٍ۬
ٱلۡحِسَابِ أُوْلَـٰٓٮِٕكَ لَهُمۡ نَصِيبٌ۬ مِّمَّا كَسَبُواْۚ وَٱللَّهُ سَرِيعُ
(٢٠١)حَسَنَةً۬ وَقِنَا
عَذَابَ ٱلنَّارِ
۞ وَٱذۡكُرُواْ ٱللَّهَ فِىٓ أَيَّامٍ۬ مَّعۡدُودَٲتٍ۬ۚ فَمَن تَعَجَّلَ
فِى يَوۡمَيۡنِ فَلَآ إِثۡمَ عَلَيۡهِ وَمَن (٢٠٢)
(٢٠٣) تَأَخَّرَ فَلَآ
إِثۡمَ عَلَيۡهِۚ لِمَنِ ٱتَّقَىٰۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّڪُمۡ
إِلَيۡهِ تُحۡشَرُونَ
196. And
complete Hajj and `Umrah for Allah. But if you are prevented, then sacrifice a
Hady that you can afford, and do not shave your heads until the Hady reaches
the place of sacrifice. And whosoever of you is ill or has an ailment on his
scalp (necessitating shaving), he must pay a Fidyah (ransom) of either fasting
or giving Sadaqah or a sacrifice. Then if you are in safety and whosoever
performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he
must slaughter a Hady such as he can afford, but if he cannot (afford it), he
should fast for three days during Hajj and seven days after his return, making
ten days in all. This is for him whose family is not present at Al-Masjid
Al-Haram (i.e., non-resident of Makkah). And fear Allah much and know that
Allah is severe in punishment. 197. The Hajj (pilgrimage) is (in) the
well-known months. So whosoever intends to perform Hajj therein (by assuming
Ihram), then he should not have sexual relations (with his wife), nor commit
sin, nor dispute unjustly during the Hajj. And whatever good you do, Allah
knows it. And take provisions for the journey, but the best provision is
At-Taqwa (piety, righteousness). So fear Me, O men of understanding! 198. There
is no sin on you if you seek the bounty of your Lord (during pilgrimage by
trading). Then when you leave `Arafat, remember Allah (by glorifying His
praises, i.e., prayers and invocations) at the Mash`ar-il-Haram. And remember
Him (by invoking Allah for all good) as He has guided you, and verily you were
before, of those who were astray. 199. Then depart from the place whence all
the people depart and ask Allah for His forgiveness. Truly, Allah is
Oft-Forgiving, Most-Merciful. 200. So when you have accomplished your Manasik,
remember Allah as you remember your forefathers or with far more remembrance.
But of mankind there are some who say: "Our Lord! Give us (Your bounties)
in this world!'' and for such there will be no portion in the Hereafter. 201.
And of them there are some who say: "Our Lord! Give us in this world that
which is good and in the Hereafter that which is good, and save us from the
torment of the Fire!'' 202. For them there will be alloted a share for what
they have earned. And Allah is swift at reckoning. 203. And remember Allah
during the Appointed Days. But whosoever hastens to leave in two days, there is
no sin on him and whosoever stays on, there is no sin on him, if his aim is to
do good and obey Allah (fear Him), and know that you will surely be gathered unto
Him. - ( Al-Baqarah )
The Command
to complete Hajj and `Umrah
After Allah
mentioned the rulings for fasting and Jihad, he explained the rituals by
commanding the Muslims to complete Hajj and `Umrah, meaning, to finish the
rituals of Hajj and `Umrah after one starts them. This is why Allah said
afterwards:
﴿فَإِنْ أُحْصِرْتُمْ﴾
(But if you
are prevented) meaning, if your way to the House is obstructed, and you are
prevented from finishing it. This is why the scholars agree that starting the
acts of Hajj and `Umrah requires one to finish them. As for Makhul, he said,
"Complete, means to start them from the Miqat (areas the Prophet
designated to assume Ihram from).'' `Abdur-Razzaq said that Az-Zuhri said:
"We were told that `Umar commented on:
﴿وَأَتِمُّواْ
الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾
(And
complete Hajj and `Umrah for Allah.) "Complete Hajj and `Umrah means
performing each of them separately, and to perform `Umrah outside of the months
of Hajj, for Allah the Exalted says:
﴿الْحَجُّ أَشْهُرٌ
مَّعْلُومَـتٌ﴾
(The Hajj
(pilgrimage) is (in) the well-known (lunar year) months. )''
As-Suddi
said,
﴿وَأَتِمُّواْ
الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾
(And
complete Hajj and `Umrah for Allah.) means, "Maintain the performance of
Hajj and `Umrah.'' Ibn `Abbas was reported to have said, "Hajj is `Arafat,
while `Umrah is Tawaf.'' Al-A`mash related that Ibrahim said that `Alqamah
commented on Allah's statement:
﴿وَأَتِمُّواْ
الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾
(And
complete Hajj and `Umrah for Allah.) "Abdullah (Ibn Mas`ud) recited it
this way: `Complete Hajj and `Umrah to the House, so that one does not exceed
the area of the House during the `Umrah'.'' Ibrahim then said, "I
mentioned this statement to Sa`id bin Jubayr and he said; `Ibn `Abbas also said
that.''' Sufyan reported that Ibrahim said that `Alqamah said (regarding the
Ayah 2:196), "Perform the Hajj and `Umrah to the House.'' Ath-Thawri
reported that Ibrahim read (the Ayah), "Perform the Hajj and `Umrah to the
House.''
If One is
prevented while in Route, He slaughters the Sacrifice, shaves his Head and ends
Ihram
Allah's
statement:
﴿فَإِنْ أُحْصِرْتُمْ
فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ﴾
(But if you
are prevented, sacrifice a Hady (animals for sacriface) such as you can
afford,) was revealed in the sixth year of Hijrah, the year of the treaty of
Al-Hudaybiyyah when the polytheists prevented Allah's Messenger from reaching
the House. Allah revealed Surat Al-Fath (chapter 48 in the Qur'an) then, and
allowed the Muslims to slaughter any Hady (animals for sacrifice) they had.
They had seventy camels with them for that purpose. They were also permitted to
shave their heads and end their Ihram. When the Prophet commanded them to shave
their heads and end the state of Ihram, they did not obey him, as they were
awaiting that order to be abrogated. When they saw that the Prophet went out
after shaving his head, they imitated him. Some of them did not shave, but only
shortened their hair. This is why the Prophet said:
«رَحِمَ اللهُ الْمُحَلِّقِين»
(May Allah
award His mercy to those who shaved.)
They said,
"What about those who shortened the hair'' He said in the third time,
"And to those who shortened.'' Every seven among them shared one camel for
their sacrifice. They were one thousand and four hundred Companions and were
camping in the area of Al-Hudaybiyyah, outside the Sacred Area. It was also
reported that they were within the boundaries of the Sacred Area. Allah knows
best.
Being
prevented from the House (Hasr) includes more than just being sick, fearing an
enemy or getting lost on the way to Makkah. Imam Ahmad reported that Al-Hajjaj
bin `Amr Al-Ansari said that he heard Allah's Messenger saying:
«مَنْ كُسِرَ أَوْ عَرِجَ فَقَدْ حَلَّ وَعَلَيْهِ حَجَّةٌ أُخْرَى»
(Whoever
suffered a broken bone or a limb, will have ended his Ihram and has to perform
Hajj again.) He said, "I mentioned that to Ibn `Abbas and Abu Hurayrah and
they both said, `He (Al-Hajjaj) has said the truth'.'' This Hadith is also
reported in the Four Collections. In the version of Abu Dawud and Ibn Majah,
the Prophet said, "Whoever limped, had a broken bone or became ill...''
Ibn Abu Hatim also recorded it and said, "It was reported that Ibn Mas`ud,
Ibn Az-Zubayr, `Alqamah, Sa`id bin Musayyib, `Urwah bin Az-Zubayr, Mujahid,
An-Nakha`i, `Ata' and Muqatil bin Hayyan said that being prevented (Hasr)
entails an enemy, an illness or a fracture.'' Ath-Thawri also said, "Being
prevented entails everything that harms the person.''
It is
reported in the Two Sahihs that `A'ishah said that Allah's Messenger went to
Duba`ah bint Az-Zubayr bin `Abdul-Muttalib who said, "O Messenger of
Allah! I intend to perform Hajj but I am ill.'' He said, "Perform Hajj and
make the condition: `My place is where You prevent (or halt) me.'' Muslim
recorded similarly from Ibn `Abbas. So saying such a condition for Hajj is
allowed is based on this Hadith.
Allah's
statement:
﴿فَمَا اسْتَيْسَرَ
مِنَ الْهَدْىِ﴾
(...sacrifice
a Hady such as you can afford) includes a sheep also, as Imam Malik reported
that `Ali bin Abu Talib used to say. Ibn `Abbas said, "The Hady includes
eight types of animals: camels, cows, goats and sheep.'' `Abdur-Razzaq reported
that Ibn `Abbas said about what Allah said:
﴿فَمَا اسْتَيْسَرَ
مِنَ الْهَدْىِ﴾
(...sacrifice
a Hady such as you can afford)
"As
much as one could afford.'' Al-`Awfi said that Ibn `Abbas said, "If one
can afford it, then camels, otherwise cows, or sheep.'' Hisham bin `Urwah
quoted his father:
﴿فَمَا اسْتَيْسَرَ
مِنَ الْهَدْىِ﴾
(...sacrifice
a Hady (animal, i.e., a sheep, a cow, or a camel) such as you can afford)
`Depending on the price.'
The proof
that sacrificing only a sheep is allowed in the case of being prevented from
continuing the rites, is that Allah has required sacrificing whatever is
available as a Hady, and the Hady is any type of cattle; be it camels, cows or
sheep. This is the opinion of Ibn `Abbas the cousin of Allah's Messenger and
the scholar of Tafsir. It is reported in the Two Sahihs that `A'ishah, the
Mother of the believers, said, "The Prophet once offered some sheep as
Hady.''
Allah's
statement:
﴿وَلاَ تَحْلِقُواْ
رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ﴾
(...and do
not shave your heads until the Hady reaches the place of sacrifice.) is a
continuation of His statement:
﴿وَأَتِمُّواْ
الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾
(And
complete, the Hajj and `Umrah for Allah.) and is not dependent upon:
﴿فَإِنْ أُحْصِرْتُمْ
فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ﴾
(But if you
are prevented, then sacrifice a Hady) as Ibn Jarir has erroneously claimed.
When the Prophet and his Companions were prevented from entering the Sacred
House during the Al-Hudaybiyyah year by the polytheists from Quraysh, they
shaved their heads and sacrificed their Hady outside the Haram (Sacred) area.
In normal circumstances, and when one can safely reach the House, he is not
allowed to shave his head until:
﴿حَتَّى يَبْلُغَ
الْهَدْىُ مَحِلَّهُ﴾
(.. .and do
not shave your heads until the Hady reaches the place of sacrifice.) and then
he ends the rituals of Hajj or `Umrah, or both if he had assumed Ihram for
both. It is recorded in the Two Sahihs that Hafsah said, "O Allah's
Messenger! What is wrong with the people, they have finished their Ihram for
`Umrah but you have not'' The Prophet said,
«إنِّي لَبَّدْتُ رَأْسِي وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَر»
(I matted
my hair and I have garlanded my Hady (animals for sacrifice), so I will not
finish my Ihram till I offer the sacrifice.)
Whoever
shaved his Head during Ihram, will have to pay the Fidyah
Allah said:
﴿فَمَن كَانَ
مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ
أَوْ نُسُكٍ﴾
(And
whosoever of you is ill or has an ailment on his scalp (necessitating shaving),
he must pay a Fidyah.)
Al-Bukhari
reported that `Abdur-Rahman bin Asbahani said that he heard `Abdullah bin
Ma`qil saying that he sat with Ka`b bin `Ujrah in the mosque of Kufah (in
Iraq). He then asked him about the Fidyah of the fasting. Ka`b said, "This
was revealed concerning my case especially, but it is also for you in general.
I was carried to Allah's Messenger and the lice were falling in great numbers
on my face. The Prophet said:
«مَا كُنْتُ أُرَى أَنَّ الْجَهْدَ بلَغَ بكَ هذَا، أمَا تَجِدُ شَاة»
؟ قُلْتُ: لَا
(I never
thought that your ailment (or struggle) had reached to such an extent as I see.
Can you afford a sheep (for sacrifice)' I replied in the negative.) He then
said:
صُمْ ثَلَاثَةَ
أَيَّامٍ أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ مِنْ طَعَامٍ،
»
« وَاحْلِقْ رَأْسَك
(Fast for
three days or feed six poor persons, each with half a Sa` of food (1 Sa` = 3
kilograms approx.) and shave your head.)
So this is
a general judgement derived from a specific case.
Imam Ahmad
recorded that Ka`b bin `Ujrah said, "Allah's Messenger came by while I was
igniting the fire under a pot and while the lice were falling down my head or
my eyelids. He said:
«يُؤْذِيكَ هَوَامُّ رَأْسِك»
؟ قُلْتُ: نَعَمْ
(Do these
lice in your head bother you) I said, `Yes.' He said:
«فَاحْلِقْهُ، وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ،
أَوِ انْسُكْ نَسِيكَة»
(Shave it,
then fast three days, or feed six poor people, or sacrifice an animal.)
Ayyub (one
of the narrators of the Hadith) commented, "I do not know which alternative
was stated first.'' The wording of the Qur'an begins with the easiest then the
more difficult options: "Pay a Fidyah of fasting (three days), feeding
(six poor persons) or sacrificing (an animal).'' Meanwhile, the Prophet advised
Ka`b with the more rewarding option first, that is, sacrificing a sheep, then
feeding six poor persons, then fasting three days. Each Text is suitable in its
place and context, all the thanks and praises are due to Allah.
Tamattu`
during Hajj
Allah said:
﴿فَإِذَآ أَمِنتُمْ
فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ﴾
(Then if
you are in safety and whosoever performs the `Umrah (in the months of Hajj),
before (performing) the Hajj, he must slaughter a Hady such as he can afford,)
That is,
when you are able to complete the rites, so whoever among you connects his
`Umrah with Hajj having the same Ihram for both, or, first assuming Ihram for
`Umrah, and then assuming Ihram for Hajj when finished the `Umrah, this is the
more specific type of Tamattu` which is well-known among the discussion of the
scholars whereas in general there are two types of Tamattu`, as the authentic
Hadiths prove, since among the narrators are those who said, "Allah's
Messenger performed Tamattu`, and others who said, "Qarin" but there
is no difference between them over the Hady.
So Allah
said,
﴿فَإِذَآ أَمِنتُمْ
فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ﴾
(Then if
you are in safety and whosoever performs the `Umrah (in the months of Hajj),
before (performing) the Hajj (i.e., Hajj At-Tamattu` and Al-Qiran), he must
slaughter a Hady such as he can afford,) means let him sacrifice whatever Hady
is available to him, the least of which is a sheep. One is also allowed to
sacrifice a cow because the Prophet slaughtered cows on behalf of his wives.
Al-Awza`i reported that Abu Hurayrah narrated that Allah's Messenger
slaughtered cows on behalf of his wives when they were performing Tamattu`.
This was reported by Abu Bakr bin Marduwyah.
This last
Hadith proves that Tamattu` is legislated. It is reported in the Two Sahihs
that `Imran bin Husayn said, "We performed Hajj At-Tamattu` in the
lifetime of Allah's Messenger and then the Qur'an was revealed (regarding Hajj
At-Tamattu`). Nothing was revealed to forbid it, nor did he (the Prophet )
forbid it until he died. And somebody said what he wished (regarding Hajj
At-Tamattu`) according to his own opinion.'' Al-Bukhari said that `Imran was
talking about `Umar. It is reported in an authentic narration that `Umar used
to discourage the people from performing Tamattu`. He used to say, "If we
refer to Allah's Book, we should complete it,'' meaning:
﴿فَمَن تَمَتَّعَ
بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ﴾
(...whosoever
performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he
must slaughter a Hady such as he can afford,)
However
`Umar did not say that Tamattu` is unlawful. He only prevented them so that the
people would increase their trips to the House for Hajj (during the months of
Hajj) and `Umrah (throughout the year), as he himself has stated.
Whoever
performs Tamattu` should fast Ten Days if He does not have a Hady
Allah said:
﴿فَمَن لَّمْ
يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ
عَشَرَةٌ كَامِلَةٌ﴾
(...but if
he cannot (afford it), he should fast three days during the Hajj and seven days
after his return (to his home), making ten days in all.)
This Ayah
means: "Those who do not find a Hady, let them fast three days during the
Hajj season.'' Al-`Awfi said that Ibn `Abbas said, "If one does not have a
Hady, he should fast three days during Hajj, before `Arafah day. If the day of
`Arafah was the third day, then his fast is complete. He should also fast seven
days when he gets back home.'' Abu Ishaq reported from Wabarah from Ibn `Umar
who said, "One fasts one day before the day of Tarwiyah, the day of
Tarwiyah (eighth day of Dhul-Hijjah) and then `Arafah day (the ninth day of the
month of Dhul-Hijjah).'' The same statement was reported by Ja`far bin Muhammad
from his father from `Ali.
If one did
not fast these three days or at least some of them before `Id day (the tenth
day of Dhul-Hijjah), he is allowed to fast during the Tashriq days (11-12-13th
day of Dhul-Hijjah). `A'ishah and Ibn `Umar said, "Fasting the days of
Tashriq was only allowed for those who did not find the Hady,'' as Al-Bukhari
has reported. Sufyan related that Ja`far bin Muhammad narrated that his father
said that `Ali said, "Whoever did not fast the three days during the Hajj,
should fast them during the days of Tashriq.'' This is also the position taken
by `Ubayd bin `Umayr Al-Laythi, `Ikrimah, Al-Hasan Al-Basri and `Urwah bin
Az-Zubayr, referring to the general meaning of Allah's statement:
﴿فَصِيَامُ ثَلَـثَةِ
أَيَّامٍ فِي الْحَجِّ﴾
(...fast
three days during the Hajj...)
As for what
Muslim reported that Qutaybah Al-Hudhali said that Allah's Messenger said:
«أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وَشُرْبٍ، وَذِكْرِ اللهِ عَزَّ وَجَل»
(The days
of Tashriq are days of eating and drinking and remembering Allah the Exalted.)
This
narration is general in meaning while what `A'ishah and Ibn `Umar narrated is
specific.
Allah said:
﴿وَسَبْعَةٍ إِذَا
رَجَعْتُمْ﴾
(...and
seven days after his return.)
There are
two opinions regarding the meaning of this Ayah. First, it means `when you
return to the camping areas'. The second, upon going back home. `Abdur-Razzaq
reported that Salim narrated that he heard Ibn `Umar saying:
﴿فَمَن لَّمْ
يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ﴾
"(...but
if he cannot (afford it), he should fast three days during the Hajj and seven
days after his return,) means when he goes back to his family. '' The same
opinion was reported from Sa`id bin Jubayr, Abu Al-`Aliyah, Mujahid, `Ata',
`Ikrimah, Al-Hasan, Qatadah, Imam Az-Zuhri and Ar-Rabi` bin Anas.
Al-Bukhari
reported that Salim bin `Abdullah narrated that Ibn `Umar said, "During
the Farewell Hajj of Allah's Messenger , he performed Tamattu` with `Umrah and
Hajj. He drove a Hady along with him from Dhul-Hulayfah. Allah's Messenger
started by assuming Ihram for `Umrah, and then for Hajj. And the people, too,
performed the `Umrah and Hajj along with the Prophet . Some of them brought the
Hady and drove it along with them, while the others did not. So, when the
Prophet arrived at Makkah, he said to the people:
مَنْ كَانَ مِنْكُم
أَهْدَى فَإِنَّهُ لَا يَحِلُّ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى يَقْضِيَ حَجَّهُ،
وَمَنْ »
لَمْ يَكُنْ مِنْكُمْ أَهْدَى فَلْيَطُفْ بالْبَيْتِ وبالصَّفَا وَالْمَرْوَةِ
وَلْيُقَصِّرْ وَلْيَحْلِلْ، ثُمَّ
لْيُهِلَّ بِالْحَجِّ،
فَمَنْ لَمْ يجَدْ هَدْيًا فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ، وَسَبْعةً
إِذَا رَجَعَ
« إِلى أَهْلِه
(Whoever
among you has driven the Hady, should not finish his Ihram till he completes
his Hajj. And whoever among you has not (driven) the Hady with him, he should
perform Tawaf of the Ka`bah and between As-Safa and Al-Marwah. Then, he should
shave or cut his hair short and finish his Ihram, and should later assume Ihram
for Hajj; ﴿but he must offer a
Hady (sacrifice)﴾. And if anyone cannot afford
a Hady, he should fast for three days during the Hajj and seven days when he
returns home.)
He then
mentioned the rest of the Hadith, which is reported in the Two Sahihs.
Allah said:
﴿تِلْكَ عَشَرَةٌ
كَامِلَةٌ﴾
(...making
ten days in all.) to emphasize the ruling we mentioned above. This method is
common in the Arabic language, for they would say, `I have seen with my eyes,
heard with my ears and written with my hand,' to emphasize such facts.
Similarly, Allah said:
﴿وَلاَ طَائِرٍ
يَطِيرُ بِجَنَاحَيْهِ﴾
(...nor a
bird that flies with its two wings) (6:38) and:
﴿وَلاَ تَخُطُّهُ
بِيَمِينِكَ﴾
(...nor did
you write any book (whatsoever) with your right hand) (29:48) and:
﴿وَوَعَدْنَا
مُوسَى ثَلَـثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَـتُ رَبِّهِ أَرْبَعِينَ
لَيْلَةً﴾
(And We
appointed for Musa thirty nights and added (to the period) ten (more), and he
completed the term, appointed by his Lord, of forty nights.) (7:142)
It was also
said that the meaning of "ten days in all'' emphasizes the order to fast
for ten days, not less than that.
The
Residents of Makkah do not perform Tamattu
Allah said:
﴿ذَلِكَ لِمَن
لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ﴾
(This is
for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident
of Makkah).) This Ayah concerns the residents of the area of the Haram, for
they do not perform Tamattu`. `Abdur-Razzaq reported that Tawus said,
"Tamattu` is for the people, those whose families are not residing in the
Haram area (Makkah), not for the residents of Makkah. Hence Allah's Statement:
﴿ذَلِكَ لِمَن
لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ﴾
(This is
for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident
of Makkah).)
`Abdur-Razzaq
then said, "I was also told that Ibn `Abbas said similar to Tawus.'' Allah
said:
﴿وَاتَّقُواْ
اللَّهَ﴾
(...and
fear Allah) meaning, in what He has commanded you and what He prohibited for
you. He then said:
﴿وَاعْلَمُواْ
أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾
(...and know
that Allah is severe in punishment) for those who defy His command and commit
what He has prohibited.
When does
Ihram for Hajj start
Allah said:
﴿الْحَجُّ أَشْهُرٌ
مَّعْلُومَـتٌ﴾
(The Hajj
is (in) the well-known months.)
This Ayah
indicates that Ihram for Hajj only occurs during the months of Hajj. This was
reported from Ibn `Abbas, Jabir, `Ata', Tawus and Mujahid. The proof for this
is Allah's statement that Hajj occurs during known, specific months, which
indicates that Hajj is not allowed before that, just as the prayer has a fixed
time (before which one's prayer is not accepted).
Ash-Shafi`i
recorded that Ibn `Abbas said, "No person should assume Ihram for Hajj
before the months of the Hajj, for Allah said:
﴿الْحَجُّ أَشْهُرٌ
مَّعْلُومَـتٌ﴾
(The Hajj
is (in) the well-known months.)
Ibn
Khuzaymah reported that Ibn `Abbas said, "No Ihram for Hajj should be
assumed, except during the months of Hajj, for among the Sunnah of Hajj is that
one assume Ihram for it during the Hajj months. '' This is an authentic
narration and the Companion's statement that such and such is among the Sunnah
is considered as a Hadith of the Prophet , according to the majority of the
scholars. This is especially the case when it is Ibn `Abbas who issued this
statement, as he is the Tarjuman (translator, interpreter, explainer) of the
Qur'an.
There is a
Hadith about this subject too. Ibn Marduwyah related that Jabir narrated that
the Prophet said:
«لَا يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ إِلَّا فِي أَشْهُرِ الْحَج»
(No one should
assume Ihram for Hajj, but during the months of Hajj.)
The chain
of narrators for this Hadith is reasonable. Ash-Shafi`i and Al-Bayhaqi recorded
this Hadith from Ibn Jurayj who related that Abu Az-Zubayr said that he heard
Jabir bin `Abdullah being asked, "Does one assume Ihram for Hajj before
the months of the Hajj'' He said, "No.'' This narration is more reliable
than the narration that we mentioned from the Prophet . In short, this
statement is the opinion of the Companion, supported by Ibn `Abbas' statement
that it is a part of the Sunnah not to assume Ihram for Hajj before the months
of the Hajj. Allah knows best.
The Months
of Hajj
Allah said:
﴿أَشْهُرٌ مَّعْلُومَـتٌ﴾
(...the
well-known months.)
Al-Bukhari
said that Ibn `Umar said that these are Shawwal, Dhul-Qa`dah and the first ten
days of Dhul-Hijjah. This narration for which Al-Bukhari did not mention the
chain of narrators, was collected by a continuous chain of narrators that Ibn
Jarir rendered authentic, leading to Ibn `Umar, who said:
﴿الْحَجُّ أَشْهُرٌ
مَّعْلُومَـتٌ﴾
(The Hajj
(pilgrimage) is (in) the well-known (lunar year) months.) "which are
Shawwal, Dhul-Qa`dah and the (first) ten days of Dhul-Hijjah.'' Its chain is
Sahih. Al-Hakim also recorded it in his Mustadrak, and he said,"It meets
the criteria of the Two Shaykhs."
This
statement is also reported from `Umar, `Ali, Ibn Mas`ud, `Abdullah bin
Az-Zubayr, Ibn `Abbas, `Ata', Tawus, Mujahid, Ibrahim An-Nakha`i, Imam
Ash-Sha`bi, Al-Hasan, Ibn Sirin, Makhul, Qatadah, Ad-Dahhak bin Muzahim,
Ar-Rabi` bin Anas and Muqatil bin Hayyan. This opinion was preferred by Ibn
Jarir who said, "It is a common practice to call two months and a part of
the third month as `months'. This is similar to the Arab's saying, `I visited
such and such person this year or this day.' He only visited him during a part
of the year and a part of the day. Allah said:
﴿فَمَن تَعَجَّلَ
فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ﴾
(But
whosoever hastens to leave in two days, there is no sin on him.)
In this
case, one will only be hastening for one and a half days.''
Allah then
said:
﴿فَمَن فَرَضَ
فِيهِنَّ الْحَجَّ﴾
(So
whosoever intends (Farada) to perform Hajj therein (by assuming Ihram),)
meaning that one's assuming the Ihram requires a Hajj, for the person is
required to complete the rituals of Hajj after assuming Ihram. Ibn Jarir said
that Al-`Awfi said, "The scholars agree that (Farada) `intends' mentioned
in the Ayah means it is a requirement and an obligation.'' `Ali bin Abu Talhah
said that Ibn `Abbas said:
﴿فَمَن فَرَضَ
فِيهِنَّ الْحَجَّ﴾
(So
whosoever intends to perform Hajj therein (by assuming Ihram), ) refers to
those who assume Ihram for Hajj and `Umrah''. `Ata' said, "'Intends',
means, assumes the Ihram.'' Similar statements were attributed to Ibrahim,
Ad-Dahhak and others.
Prohibition
of Rafath (Sexual Intercourse) during Hajj
Allah said:
﴿فَلاَ رَفَثَ﴾
(He should
not have Rafath)
This Ayah
means that those who assume the Ihram for Hajj or `Umrah are required to avoid
the Rafath, meaning, sexual intercourse. Allah's statement here is similar to
His statement:
﴿أُحِلَّ لَكُمْ
لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ﴾
(It is made
lawful for you to have Rafath (sexual relations) with your wives on the night
of the fast.) (2:187)
Whatever
might lead to sexual intercourse, such as embracing, kissing and talking to
women about similar subjects, is not allowed. Ibn Jarir reported that Nafi`
narrated that `Abdullah bin `Umar said, "Rafath means sexual intercourse
or mentioning this subject with the tongue, by either men or women.'' `Ata' bin
Abu Rabah said that Rafath means sexual intercourse and foul speech. This is
also the opinion of `Amr bin Dinar. `Ata' also said that they used to even
prevent talking (or hinting) about this subject. Tawus said that Rafath includes
one's saying, "When I end the Ihram I will have sex with you.'' This is
also the same explanation offered by Abu Al-`Aliyah regarding Rafath. `Ali bin
Abu Talhah said that Ibn `Abbas said, "Rafath means having sex with the
wife, kissing, fondling and saying foul words to her, and similar acts.'' Ibn
`Abbas and Ibn `Umar said that Rafath means to have sex with women. This is
also the opinion of Sa`id bin Jubayr, `Ikrimah, Mujahid, Ibrahim An-Nakha`i,
Abu Al-`Aliyah who narrated it from `Ata' and Makhul, `Ata Al-Khurasani, `Ata'
bin Yasar, `Atiyah, Ibrahim, Ar-Rabi`, Az-Zuhri, As-Suddi, Malik bin Anas,
Muqatil bin Hayyan, `Abdul-Karim bin Malik, Al-Hasan, Qatadah and Ad-Dahhak,
and others.
The Prohibition
of Fusuq during Hajj
Allah said:
﴿وَلاَ فُسُوقَ﴾
(...nor
commit sin) Miqsam and several other scholars related that Ibn `Abbas said,
"It is disobedience." This is also the opinion of `Ata,' Mujahid,
Tawus, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah,
Ibrahim An-Nakha`i, Az-Zuhri, Ar-Rabi` bin Anas, `Ata' bin Yasar, `Ata'
Al-Khurasani and Muqatil bin Hayyan.
Ibn Wahb
reported that Nafi` narrated that `Abdullah bin `Umar said, "Fusuq ﴿or sin mentioned in the Ayah (2:197)﴾ refers to committing what Allah has forbidden in the
Sacred Area.''
Several
others said that Fusuq means cursing others, they based this on the authentic
Hadith:
«سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْر»
(Cursing
the Muslim is Fusuq, while fighting him is Kufr.)
`Abdur-Rahman
bin Zayd bin Aslam said Fusuq here means slaughtering animals for the idols, as
Allah said:
﴿أَوْ فِسْقًا
أُهِلَّ لِغَيْرِ اللَّهِ بِهِ﴾
(...or
impious (Fisq) meat (of an animal) which is slaughtered as a sacrifice for
others than Allah.) (6: 145)
Ad-Dahhak
said that Fusuq is insulting one another with bad nicknames.
Those who
said that the Fusuq means all types of disobedience are correct. Allah has also
prohibited committing injustice during the months of Hajj in specific, although
injustice is prohibited throughout the year. This is why Allah said:
﴿مِنْهَآ أَرْبَعَةٌ
حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ﴾
(...of them
four are sacred. That is the right religion, so wrong not yourselves therein.)
(9:36)
Allah said
about the Sacred Area:
﴿وَمَن يُرِدْ
فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ﴾
(...and
whoever inclines to evil actions therein or to do wrong, him We shall cause to
taste from a painful torment.) (22:25)
It is
recorded in the Two Sahihs that Abu Hurayrah narrated that Allah's Messenger
said:
«مَنْ حَجَّ هَذَا الْبَيْتَ، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ خَرَجَ مِنْ ذُنُوبِهِ
كَيَوْمَ وَلَدَتْهُ أُمُّه»
(Whoever
performed Hajj to this (Sacred) House and did not commit Rafath or Fusuq, will
return sinless, just as the day his mother gave birth to him.)
The Prohibition
of arguing during Hajj
Allah said:
﴿وَلاَ جِدَالَ
فِي الْحَجِّ﴾
(nor should
there be Jidal during Hajj) meaning, disputes and arguments. Ibn Jarir related
that `Abdullah bin Mas`ud said that what Allah said:
﴿وَلاَ جِدَالَ
فِي الْحَجِّ﴾
(...nor
dispute unjustly during the Hajj.) means to argue with your companion (or
fellow) until you make him angry. This is similar to the the opinion that
Miqsam and Ad-Dahhak related to Ibn `Abbas. This is also the same meaning
reported from Abu Al-`Aliyah, `Ata', Mujahid, Sa`id bin Jubayr, `Ikrimah, Jabir
bin Zayd, `Ata' Al-Khurasani, Makhul, As-Suddi, Muqatil bin Hayyan, `Amr bin
Dinar, Ad-Dahhak, Ar-Rabi` bin Anas, Ibrahim An-Nakha`i, `Ata bin Yasar,
Al-Hasan, Qatadah and Az-Zuhri.
The
Encouragement for Righteous Deeds and to bring Provisions for Hajj
Allah said:
﴿وَمَا تَفْعَلُواْ
مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ﴾
(And
whatever good you do, Allah knows it.)
After Allah
prohibited evil in deed and tongue, He encouraged righteous, good deeds,
stating that He is knowledgeable of the good that they do, and He will reward
them with the best awards on the Day of Resurrection.
Allah said
next:
﴿وَتَزَوَّدُواْ
فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾
(And take
provisions (with you) for the journey, but the best provision is At-Taqwa
(piety, righteousness).)
Al-Bukhari
and Abu Dawud reported that Ibn `Abbas said, "The people of Yemen used to
go to Hajj without taking enough supplies with them. They used to say, `We are
those who have Tawakkul (reliance on Allah).' Allah revealed this Ayah:
﴿وَتَزَوَّدُواْ
فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾
(And take
provisions (with you) for the journey, but the best provision is At-Taqwa
(piety, righteousness).)
Ibn Jarir
and Ibn Marduwyah narrated that Ibn `Umar said, "When people assumed
Ihram, they would throw away whatever provisions they had and would acquire
other types of provisions. Allah revealed:
﴿وَتَزَوَّدُواْ
فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾
(And take a
provisions (with you) for the journey, but the best provision is At-Taqwa
(piety, righteousness).) Allah forbade them from this practice and required
them to take flour and Sawiq (a type of food usually eaten with dates) with
them.''
The
Provisions of the Hereafter
Allah said:
﴿فَإِنَّ خَيْرَ
الزَّادِ التَّقْوَى﴾
(...but the
best provision is At-Taqwa (piety, righteousness).) When Allah required mankind
to supply themselves with what sustains them for the journeys of this life, He
directed them to the necessary provisions for the Hereafter: Taqwa. Allah said
in another Ayah:
﴿وَرِيشًا وَلِبَاسُ
التَّقْوَى ذَلِكَ خَيْرٌ﴾
(...and as
an adornment; and the raiment of Taqwa, that is better.) (7:26)
Allah
mentioned the material covering and then He mentioned the spiritual covering, which
includes humbleness, obedience and Taqwa. He also stated that the latter
provision is better and more beneficial than the former.
﴿وَاتَّقُونِ
يأُوْلِي الأَلْبَـبِ﴾
(So fear
Me, O men of understanding!) meaning: `Fear My torment, punishment, and affliction
for those who defy Me and do not adhere to My commands, O people of reason and
understanding.'
Commercial
Transactions during Hajj
Al-Bukhari
reported that Ibn `Abbas said, "`Ukaz, Mijannah and Dhul-Majaz were
trading posts during the time of Jahiliyyah. During that era, they did not like
the idea of conducting business transactions during the Hajj season. Later,
this Ayah was revealed:
﴿لَيْسَ عَلَيْكُمْ
جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ﴾
(There is
no sin on you if you seek the bounty of your Lord.) during the Hajj season.''
Abu Dawud
and others recorded that Ibn `Abbas said, "They used to avoid conducting
business transactions during the Hajj season, saying that these are the days of
Dhikr. Allah revealed:
﴿لَيْسَ عَلَيْكُمْ
جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ﴾
(There is
no sin on you if you seek the bounty of your Lord (during pilgrimage by
trading).)
This is
also the explanation of Mujahid, Sa`id bin Jubayr, `Ikrimah, Mansur bin
Al-Mu`tamir, Qatadah, Ibrahim An-Nakha`i, Ar-Rabi` bin Anas and others. Ibn
Jarir reported that Abu Umaymah said that when Ibn `Umar was asked about
conducting trade during the Hajj, he recited the Ayah:
﴿لَيْسَ عَلَيْكُمْ
جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ﴾
(There is
no sin on you if you seek the bounty of your Lord (during pilgrimage by
trading). )
This Hadith
is related to Ibn `Umar with a strong chain of narrators. This Hadith is also
related to the Prophet , as Ahmad reported that Abu Umamah At-Taymi said,
"I asked Ibn `Umar, `We buy (and sell during the Hajj), so do we still
have a valid Hajj' He said, `Do you not perform Tawaf around the House, stand
at `Arafat, throw the pebbles and shave your heads' I said, `Yes.' Ibn `Umar
said, `A man came to the Prophet and asked him about what you asked me, and the
Prophet did not answer him until Jibril came down with this Ayah:
﴿لَيْسَ عَلَيْكُمْ
جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ﴾
(There is
no sin on you if you seek the bounty of your Lord (during pilgrimage by trading).)
The Prophet summoned the man and said: (You are pilgrims).'' Ibn Jarir narrated
that Abu Salih said to `Umar, "`O Leader of the faithful! Did you conduct
trade transactions during the Hajj'' He said, "Was their livelihood except
during Hajj''
Standing at
`Arafat
Allah said:
﴿فَإِذَآ أَفَضْتُم
مِّنْ عَرَفَـتٍ فَاذْكُرُواْ اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ﴾
(Then when
you leave `Arafat, remember Allah (by glorifying His praises, i.e., prayers and
invocations) at the Mash`ar-il-Haram.)
`Arafat is
the place where one stands during the Hajj and it is a pillar of the rituals of
Hajj. Imam Ahmad and the Sunan compilers recorded that `Abdur-Rahman bin Ya`mar
Ad-Diyli said that he heard Allah's Messenger saying:
الْحَجُّ عَرَفَاتٌ
ثَلَاثًا فَمَنْ أَدْرَكَ عَرَفَةَ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ فَقَدْ أَدْرَكَ،
وَأَيَّامُ مِنًى »
« ثَلَاثَــةٌ،
فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ، وَمَنْ تَأَخَّر فَلَا إِثْمَ
عَلَيه
(Hajj is
`Arafat, (thrice). Hence, those who have stood at `Arafat before dawn will have
performed (the rituals of the Hajj). The days of Mina are three, and there is
no sin for those who move on after two days, or for those who stay.)
The time to
stand on `Arafat starts from noon on the day of `Arafah until dawn the next
day, which is the day of the Sacrifice (the tenth day of Dhul-Hijjah). The
Prophet stood at `Arafat during the Farewell Hajj, after he had offered the
Zuhr (noon) prayer, until sunset. He said, "Learn your rituals from me.''
In this Hadith (i. e., in the previous paragraph) he said, "Whoever stood
at `Arafat before dawn, will have performed (the rituals of Hajj).'' `Urwah bin
Mudarris bin Harithah bin Lam At-Ta'i said, "I came to Allah's Messenger
at Al-Muzdalifah when it was time to pray. I said, `O Messenger of Allah! I
came from the two mountains of Tayy', and my animal became tired and I became
tired. I have not left any mountain, but stood on it. Do I have a valid Hajj'
Allah's Messenger said:
مَنْ شَهِدَ
صَلَاتَنَا هذِهِ، فَوَقَفَ مَعَنَا حَتَّى نَدْفَعَ، وَقَدْ وَقَفَ بِعَرَفَةَ قَبْلَ
ذلِكَ لَيْلًا »
« أَوْ نَهارًا
فَقَدْ تَمَّ حَجُّهُ وَقَضَى تَفَثَه
(Whoever
performed this prayer with us, stood with us until we moved forth, and had
stood at `Arafat before that, day or night, will have performed the Hajj and
completed its rituals).''
This Hadith
was collected by Imam Ahmad and the compilers of the Sunan, and At-Tirmidhi
graded it Sلahih. It was reported that the mount was
called `Arafat because, as `Abdur-Razzaq reported that `Ali bin Abu Talib said,
"Allah sent Jibril to Prophet Ibrahim and he performed Hajj for him (to
teach him its rituals). When Ibrahim reached `Arafat he said, `I have `Araftu
(I know this place).' He had come to that area before. Thereafter, it was
called `Arafat.'' Ibn Al-Mubarak said that `Ata' said, "It was called
`Arafat because Jibril used to teach Ibrahim the rituals of Hajj. Ibrahim would
say, `I have `Araftu, I have `Araftu.' It was thereafter called `Arafat.''
Similar statements were attributed to Ibn `Abbas, Ibn `Umar and Abu Mijlaz.
Allah knows best.
`Arafat is
also called Al-Mash`ar Al-Haram, Al-Mash`ar Al-Aqsa and Ilal, while the mount
that is in the middle of `Arafat is called Jabal Ar-Rahmah (Mount of Mercy).
The Time to
leave `Arafat and Al-Muzdalifah
Ibn Abu
Hatim reported that Ibn `Abbas said, "During the time of Jahiliyyah, the
people used to stand at `Arafat. When the sun would be on top of the mountains,
just as the turban is on top of a man's head, they would move on. Allah's
Messenger delayed moving from `Arafat until sunset.'' Ibn Marduwyah related
this Hadith and added, "He then stood at Al-Muzdalifah and offered the
Fajr (Dawn) prayer at an early time. When the light of dawn broke, he moved
on.'' This Hadith has a Hasan chain of narrators. The long Hadith that Jabir
bin `Abdullah narrated, which Muslim collected, stated, "The Prophet kept
standing there (meaning at `Arafat) until sunset, when the yellow light had
somewhat gone and the disc of the sun had disappeared. Then, the Prophet made
Usamah sit behind him, and in order to keep her under control, pulled the nose
string of Al-Qaswa' so hard, that its head touched the saddle. He gestured with
his right hand and said, "Proceed calmly people, calmly!" Whenever he
happened to pass over an elevated tract of sand, he lightly loosened the nose
string of his camel till she climbed up and this is how they reached
Al-Muzdalifah. There, he led the Maghrib (Evening) and `Isha' (Night) prayers
with one Adhan and two Iqamah (which announces the imminent start of the acts
of the prayer) and did not glorify Allah in between them (i.e., he did not
perform voluntary Rak`ah). Allah's Messenger then laid down till dawn and
offered the Fajr (Dawn) prayer with Adhan and Iqamah, when the morning light
was clear. He again mounted Al-Qaswa', and when he came to Al-Mash`ar Al-Haram,
he faced towards Qiblah, supplicated to Allah, glorifying Him and saying, La
ilaha illallah, and he continued standing until the daylight was very clear. He
then went quickly before the sun rose.''
It is
reported in the Two Sahihs that Usamah bin Zayd was asked, "How was the
Prophet's pace when he moved'' He said, "Slow, unless he found space, then
he would go a little faster.''
Al-Mash`ar
Al-Haram
`Abdur-Razzaq
reported that Ibn `Umar said that all of Al-Muzdalifah is Al-Mash`ar Al-Haram.
It was reported that Ibn `Umar was asked about Allah's statement:
﴿فَاذْكُرُواْ
اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ﴾
(...remember
Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram.)
He said, "It is the Mount and the surrounding area.'' It was reported that
Al-Mash`ar Al-Haram is what is between the two Mounts (refer to the following
Hadith), as Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Ar-Rabi`
bin Anas, Al-Hasan and Qatadah have stated.
Imam Ahmad
recorded that Jubayr bin Mut`im narrated that the Prophet said:
كُلُّ عَرَفَاتٍ
مَوْقِفٌ، وَارْفَعُوا عَنْ عُرَنَةَ، وَكُلُّ مُزْدَلِفَةَ مَوْقِفٌ، وَارْفَعُوا
عَنْ مُحَسِّرٍ، »
« وَكُلُّ فِجَاجِ
مَكَّةَ مَنْحَرٌ، وَكُلُّ أَيَّامِ التَّشْرِيقِ ذَبْح
(All of
`Arafat is a place of standing, and keep away from `Uranah. All of
Al-Muzdalifah is a place for standing, and keep away from the bottom of
Muhassir. All of the areas of Makkah are a place for sacrifice, and all of the
days of Tashriq are days of sacrifice.)
Allah then
said:
﴿وَاذْكُرُوهُ
كَمَا هَدَاكُمْ﴾
(And
remember Him (by invoking Allah for all good) as He has guided you. )
This Ayah
reminds Muslims of Allah's bounty on them that He has directed and taught them
the rituals of Hajj according to the guidance of Prophet Ibrahim Al-Khalil.
This is why Allah said:
﴿وَإِن كُنتُمْ
مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ﴾
(...and
verily, you were, before, of those who were astray.)
It was said
that this Ayah refers to the condition before the guidance or the Qur'an or the
Messenger , all of which are correct meanings.
The Order
to stand on `Arafat and to depart from it
This Ayah
contains Allah's order to those who stand at `Arafat to also move on to
Al-Muzdalifah, so that they remember Allah at Al-Mash`ar Al-Haram. Allah
commands the Muslim to stand with the rest of the pilgrims at `Arafat, unlike
Quraysh who (before Islam) used to remain in the sanctuary, near Al-Muzdalifah,
saying that they are the people of Allah's Town and the servants of His House.
Al-Bukhari reported that `A'ishah said, "Quraysh and their allies, who
used to be called Al-Hums, used to stay in Al-Muzdalifah while the rest of the
Arabs would stand at `Arafat. When Islam came, Allah commanded His Prophet to
stand at `Arafat and then proceed from there. Hence Allah's statement:
﴿مِنْ حَيْثُ
أَفَاضَ النَّاسُ﴾
(...from
the place whence all the people depart.)
This was
also said by Ibn `Abbas, Mujahid, `Ata', Qatadah and As-Suddi and others. Ibn
Jarir chose this opinion and said that there is Ijma` (a consensus among the
scholars) for it.
Imam Ahmad
reported that Jubayr bin Mut`im said, "My camel was lost and I went out in
search of it on the day of `Arafah, and I saw the Prophet standing in `Arafat.
I said to myself, `By Allah he is from the Hums. What has brought him here'''
This Hadith is also reported in the Sahihayn. Al-Bukhari reported that Ibn
`Abbas said that `depart' mentioned in the Ayah refers to proceeding from
Al-Muzdalifah to Mina to stone the pillars. Allah knows best.
Asking
Allah for His Forgiveness
Allah said:
﴿وَاسْتَغْفِرُواْ
اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ﴾
(...and ask
Allah for His forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.)
Allah
frequently orders remembrance of Him after acts of worship are finished. Muslim
reported that Allah's Messenger used to ask Allah for His forgiveness thrice
after the prayer is finished. It is reported in the Two Sahihs that the Prophet
encouraged Tasbih (saying Subhan Allah, i.e., Glorified is Allah), Tahmid
(saying Al-Hamdu Lillah, i.e., praise be to Allah) and Takbir (saying Allahu
Akbar, i.e., Allah is the Most Great) thirty-three times each (after prayer).
Ibn
Marduwyah collected the Hadith that Al-Bukhari reported from Shaddad bin Aws,
who stated that Allah's Messenger said:
سَيِّدُ الْاِسْتِغْفَارِ
أَنْ يَقُولَ الْعَبْدُ: اللَّهُمَّ أَنْتَ رَبِّي، لَا إِلهَ إِلَّا أَنْتَ، خَلَقْتَنِي
وَأَنَا »
عَبْدُكَ، وَأَنَا عَلى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ
مِنْ شَرِّ مَا
صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي، فَاغْفِرْ
لِي فَإِنَّهُ لَا يَغْفِرُ
الذُّنُوبَ إلَّا
أَنْتَ، مَنْ قَالَهَا فِي لَيْلَةٍ فَمَاتَ فِي لَيْلَتِهِ دَخَلَ الْجَنَّــةَ، وَمَنْ
قَالَهَا
« فِي يَوْمِهِ
فَمَاتَ دَخَلَ الْجَنَّــة
(The master
of supplication for forgiveness, is for the servant to say: `O Allah! You are
my Lord, there is no deity worthy of worship except You. You have created me
and I am Your servant. I am on Your covenant, as much as I can be, and awaiting
Your promise. I seek refuge with You from the evil that I have committed. I
admit Your favor on me and admit my faults. So forgive me, for none except You
forgives the sins.' Whoever said these words at night and died that same night
will enter Paradise. Whoever said it during the day and died will enter Paradise.)
Furthermore,
it is reported in the Two Sahihs that `Abdullah bin `Amr said that Abu Bakr
said, "O Messenger of Allah! Teach me an invocation so that I may invoke
(Allah) with it in my prayer. He told me to say:
قُلْ: اللَّهُمَّ
إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ
فَاغْفِرْ لِي »
« مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيم
(Allahumma
inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-dhunuba illa Anta
faghfirli maghfiratan min `indika, war-hamni innaka Antal-Ghafur-ur-Rahim (O
Allah! I have done great injustice to myself and none except You forgives sins,
so please forgive me and be merciful to me as You are the Forgiver, the
Merciful).)
There are
many other Hadiths on this subject.
The Order
for Remembrance of Allah and seeking Good in this Life and the Hereafter upon
completing
Allah
commands that He be remembered after the rituals are performed.
﴿كَذِكْرِكُمْ
ءَابَآءَكُمْ﴾
(...as you
remember your forefathers)
Sa`id bin
Jubayr said that Ibn `Abbas said, "During the time of Jahiliyyah, people
used to stand during the (Hajj) season, and one of them would say, `My father
used to feed (the poor), help others (end their disputes, with his money), pay
the Diyah (i.e., blood money),' and so forth. The only Dhikr that they had was
that they would remember the deeds of their fathers. Allah then revealed to
Muhammad :
﴿فَاذْكُرُواْ
اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا﴾
(Remember
Allah as you remember your forefathers or with far more remembrance.)
Therefore,
remembering Allah the Exalted and Ever High is always encouraged. We should
mention that when Allah used "or'' in the Ayah, He meant to encourage the
people to remember Him more than they remember their forefathers, not that the
word entails a doubt (as to which is larger or bigger). This statement is
similar to the Ayat:
﴿فَهِىَ كَالْحِجَارَةِ
أَوْ أَشَدُّ قَسْوَةً﴾
(...as
stones or even worse in hardness) (2:74) and,
﴿يَخْشَوْنَ النَّاسَ
كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً﴾
(. ..fear
men as they fear Allah or even more) (4:77) and,
﴿وَأَرْسَلْنَـهُ
إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ ﴾
(And We
sent him to a hundred thousand (people) or even more) (37:147) and,
﴿فَكَانَ قَابَ
قَوْسَيْنِ أَوْ أَدْنَى ﴾
(And was at
a distance of two bows' length or (even) nearer.) (53:9)
Allah
encourages calling Him in supplication after remembering Him, because this will
make it more likely that the supplication will be accepted. Allah also
criticizes those who only supplicate to Him about the affairs of this life,
while ignoring the affairs of the Hereafter. Allah said:
﴿فَمِنَ النَّاسِ
مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ﴾
(But of
mankind there are some who say: "Our Lord! Give us (Your bounties) in this
world!'' and for such there will be no portion in the Hereafter.) qmeaning,
they have no share in the Hereafter. This criticism serves to discourage other
people from imitating those mentioned.
Sa`id bin
Jubayr said that Ibn `Abbas said, "Some bedouins used to come to the
standing area (`Arafat) and supplicate saying, `O Allah! Make it a rainy year,
a fertile year and a year of good child bearing.' They would not mention any of
the affairs of the Hereafter. Thus, Allah revealed about them:
﴿فَمِنَ النَّاسِ
مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ﴾
(But of
mankind there are some who say: "Our Lord! Give us (Your bounties) in this
world!'' and for such there will be no portion in the Hereafter.)
The
believers who came after them used to say:
﴿رَبَّنَآ ءَاتِنَا
فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾
(Our Lord!
Give us in this world that which is good and in the Hereafter that which is
good, and save us from the torment of the Fire!'')
Next, Allah
revealed:
﴿أُولَـئِكَ لَهُمْ
نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ ﴾
(For them there
will be alloted a share for what they have earned. And Allah is swift at
reckoning.)
Hence,
Allah praised those who ask for the affairs of both this life and the
Hereafter. He said:
﴿وِمِنْهُم مَّن
يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا
عَذَابَ النَّارِ ﴾
(And of
them there are some who say: "Our Lord! Give us in this world that which
is good and in the Hereafter that which is good, and save us from the torment
of the Fire!'')
The
supplication mentioned and praised in the Ayah includes all good aspects of
this life and seeks refuge from all types of evil. The good of this life
concerns every material request of well-being, spacious dwelling, pleasing
mates, sufficient provision, beneficial knowledge, good profession or deeds,
comfortable means of transportation and good praise, all of which the scholars
of Tafsir have mentioned regarding this subject. All of these are but a part of
the good that is sought in this life. As for the good of the Hereafter, the
best of this includes acquiring Paradise, which also means acquiring safety
from the greatest horror at the gathering place. It also refers to being
questioned lightly and the other favors in the Hereafter.
As for
acquiring safety from the Fire, it includes being directed to what leads to
this good end in this world, such as avoiding the prohibitions, sins of all
kinds and doubtful matters.
Al-Qasim
bin `Abdur-Rahman said, "Whoever is gifted with a grateful heart, a
remembering tongue and a patient body, will have been endowed with a good deed
in this life, a good deed in the Hereafter and saved from the torment of the
Fire.''
This is why
the Sunnah encourages reciting this Du`a' (i.e., in the Ayah about gaining a
good deed in this life and the Hereafter). Al-Bukhari reported that Anas bin
Malik narrated that the Prophet used to say:
«اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَــةً،
وَقِنَا عَذَابَ النَّار»
(O Allah,
our Lord! Give us that which is good in this life, that which is good in the
Hereafter and save us from the torment of the Fire.)
Imam Ahmad
reported that Anas said, "Allah's Messenger visited a Muslim man who had
become as weak as a sick small bird. Allah's Messenger said to him, `Were you
asking or supplicating to Allah about something' He said, `Yes. I used to say:
O Allah! Whatever punishment you saved for me in the Hereafter, give it to me
in this life.' Allah's Messenger said:
«سُبْحَانَ اللهِ لَا تُطِيقُهُ أَوْ لَا تَسْتَطِيعُهُ، فَهَلَّا قُلْتَ:
﴿رَبَّنَآ ءَاتِنَا
فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾
(All praise
is due to Allah! You cannot bear it -or stand it-. You should have said: (Our
Lord! Give us in this world that which is good and in the Hereafter that which
is good, and save us from the torment of the Fire!)
The man
began reciting this Du`a and he was cured.'' Muslim also recorded it.
Al-Hakim
reported that Sa`id bin Jubayr said, "A man came to Ibn `Abbas and said,
`I worked for some people and settled for a part of my compensation in return
for their taking me to perform Hajj with them. Is this acceptable' Ibn `Abbas
said, `You are among those whom Allah described:
﴿أُولَـئِكَ لَهُمْ
نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ ﴾
(For them
there will be alloted a share for what they have earned. And Allah is swift at
reckoning.)
Al-Hakim
then commented; "This Hadith is authentic according to the criteria of the
Two Shaykhs (Al-Bukhari and Muslim) although they did not record it."
Remembering
Allah during the Days of Tashriq - Days of Eating and Drinking
Ibn `Abbas
said, `The Appointed Days are the Days of Tashriq (11-12-13th of Dhul-Hijjah)
while the Known Days are the (first) ten (days of Dhul-Hijjah).'' `Ikrimah said
that:
﴿وَاذْكُرُواْ
اللَّهَ فِى أَيَّامٍ مَّعْدُودَتٍ﴾
(And
remember Allah during the Appointed Days.) means reciting the Takbir -- Allahu
Akbar, Allahu Akbar, during the days of Tashriq after the compulsory prayers.
Imam Ahmad
reported that `Uqbah bin `Amr said that Allah's Messenger said:
«يَوْمُ عَرَفَةَ، وَيَوْمُ النَّحْرِ، وَأَيَّامُ التَّشْرِيقِ، عِيدُنَا أَهْلَ
الْإسْلَامِ، وَهِيَ
أَيَّامُ أَكْلٍ وَشُرْب»
(The day of
`Arafah (9th of Dhul-Hijjah), the day of the Sacrifice (10th) and the days of
the Tashriq (11-12-13th) are our `Id (festival) for we people of Islam. These
are days of eating and drinking.)
Imam Ahmad
reported that Nubayshah Al-Hudhali said that Allah's Messenger said:
«أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وشُرْبٍ وَذِكْرِ الله»
(The days
of Tashriq are days of eating, drinking and Dhikr (remembering) of Allah.)
Muslim also
recorded this Hadith
We also
mentioned the Hadith of Jubayr bin Mut`im:
«عَرَفَةُ كُلُّهَا مَوْقِفٌ، وَأيَّامُ التَّشْرِيقِ كُلُّهَا ذَبْح»
(All of
`Arafat is a standing place and all of the days of Tashriq are days of
Sacrifice. )
We also
mentioned the Hadith by `Abdur-Rahman bin Ya`mar Ad-Diyli:
«وَأَيَّامُ مِنىً ثَلَاثَةٌ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إثْمَ عَلَيْهِ
وَمَنْ تَأَخَّرَ
فَلَا إِثْمَ عَلَيْه»
(The days
of Mina (Tashriq) are three. Those who hasten in two days then there is no sin
in it, and those who delay (i.e., remain in Mina for a third day) then there is
no sin in it.)
Ibn Jarir
reported that Abu Hurayrah narrated that Allah's Messenger said:
«أَيَّامُ التَّشْرِيقِ أيَّامُ طُعْمٍ وَذِكْرِ الله»
(The days
of Tashriq are days of eating and remembering Allah.)
Ibn Jarir
reported that Abu Hurayrah narrated that Allah's Messenger sent `Abdullah bin
Hudhafah to Mina proclaiming:
«لَا تَصُومُوا هذِه الْأَيَّامَ، فَإنَّهَا أَيَّامُ أَكْلٍ وَشُرْبٍ وَذِكْرِ
اللهِ عَزَّ وَجَل»
(Do not
fast these days (i.e., Tashriq days), for they are days of eating, drinking and
remembering Allah the Exalted and Most Honored.)
The
Appointed Days
Miqsam said
that Ibn `Abbas said that the Appointed Days are the days of Tashriq, four
days: the day of the Sacrifice (10th of Dhul-Hijjah) and three days after that.
This
opinion was also reported of Ibn `Umar, Ibn Az-Zubayr, Abu Musa, `Ata',
Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Ibrahim An-Nakha`i, Yahya bin
Abu Kathir, Al-Hasan, Qatadah, As-Suddi, Az-Zuhri, Ar-Rabi` bin Anas,
Ad-Dahhak, Muqatil bin Hayyan, `Ata' Al-Khurasani, Malik bin Anas, and others.
In addition, the apparent meaning of the following Ayah supports this opinion:
﴿فَمَن تَعَجَّلَ
فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ﴾
(But
whosoever hastens to leave in two days, there is no sin on him and whosoever
stays on, there is no sin on him.)
So the Ayah
hints to the three days after the day of Sacrifice.
Allah's
statement:
﴿وَاذْكُرُواْ
اللَّهَ فِى أَيَّامٍ مَّعْدُودَتٍ﴾
(And
remember Allah during the Appointed Days) directs remembering Allah upon
slaughtering the animals, after the prayers, and by Dhikr (supplication) in
general. It also includes Takbir and remembering Allah while throwing the
pebbles every day during the Tashriq days. A Hadith that Abu Dawud and several
others collected states:
إِنَّمَا جُعِلَ
الطَّوَافُ بِالْبَيْتِ وَالسَّعْيُ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَرَمْيُ
الْجِمَارِ لإِقَامَةِ
ذِكْرِ اللهِ عَزَّ وَجَلَّ
(Tawaf
around the House, Sa`i between As-Safa and Al-Marwah and throwing the pebbles
were legislated so that Allah is remembered in Dhikr.)
When
mentioning the first procession (refer to 2:199) and the second procession of
the people upon the end of the Hajj season, when they start to return to their
areas, after they had gathered during the rituals and at the standing places,
Allah said,
﴿وَاتَّقُواْ
اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ﴾
(and obey
Allah (fear Him), and know that you will surely be gathered unto Him.)
Similarly,
Allah said:
﴿وَهُوَ الَّذِى
ذَرَأَكُمْ فِى الاٌّرْضِ وَإِلَيْهِ تُحْشَرُونَ ﴾
(And it is
He Who has created you on the earth, and to Him you shall be gathered back.)
(23:79)
That is all I can share about Hajj. Hope it benefits. May Allah Bless us.
Wallahu'alam :)
