Surah Al-Baqarah 2:197-210 - Quran Translation Commentary

(2:197) Hajj months are well-known.⁴⁰⁷ Therefore, whoever undertakes to perform Hajj in those months, (may be aware that) there be no sensual indulgence,⁴⁰⁸ no ungodliness,⁴⁰⁹ nor wrangling during Hajj. And whatever you do of the good, Allah knows about it. And take provision with you.⁴¹⁰ However, the best provision is right conduct. Therefore, fear Me (alone), O those who have wisdom.⁴¹¹

(2:198) And there is no sin upon you that you should seek your Lord's bounty.⁴¹² Then, when you have surged downward from ‘Arafat remember Allah much at Mash’ar al Haram (i.e. Muzdalifah). Remember Him in the manner He has directed you. Indeed you were earlier among those unguided.

(2:199) Then surge onwards from where the people surge onward⁴¹³ and implore Allah's forgiveness.⁴¹⁴ Verily Allah is Oft forgiving, Very Kind.

(2:200) And then, when you have completed your rites, remember Allah as you were wont to remember your forefathers, or with a stronger remembrance.⁴¹⁵ And among the people are some who pray: ‘O Allah give us our due in this world itself.' There is no share for such in the Hereafter.⁴¹⁶

(2:201: While there are some among them who pray: ‘O Allah, give us of good things in this world and good things in the Hereafter, and save us from punishment of the Fire.'⁴¹⁷

(2:202) For these are their rewards in accordance with what they earn.⁴¹⁸ And Allah is swift in reckoning.⁴¹⁹

(2:203) And, remember Allah much through the appointed days.⁴²⁰ Whoever hastens in two days has no sin upon him, nor upon him who delays so long as he strives to gain piety. Fear Allah therefore, and be of knowledge that to Him you will return.⁴²¹

(2:204: And among the people is one whose talks in worldly affairs will amaze you. He will put forward Allah as a witness with regard to what is in his heart – although he is a most stubborn disputant.⁴²²

(2:205) When he turns his back, he strives to spread corruption in the land and destroy crops and cattle,⁴²³ even though Allah does not approve of mischief.

(2:206) When he is told: ‘Fear Allah,' he is led by arrogance to more sins.⁴²⁴ Hell shall suffice for him an evil place to rest indeed .

(2:207: While among the people is one who will readily sell himself in search of Allah's Pleasure. Allah is full of kindness towards such of His slaves.⁴²⁵

(2:208) O you who have believed, enter into Islam whole heartedly and do not follow in the footsteps of Satan,⁴²⁶ indeed he is your avowed enemy.

(2:209) But if you backslide⁴²⁷ after the clear signs have come to you, then be aware that Allah is Powerful, Wise.⁴²⁸

(2:210) Are they but awaiting that Allah should come to them in canopies of clouds,⁴²⁹ with the angels, and the affair be settled?⁴³⁰ And to Allah the affairs are returned.⁴³¹

Commentary

407. According to most of the early scholars, these are the tenth and eleventh months of the Islamic calendar plus the first ten days of the twelfth month. That is, the whole of Shawwal, Dhu al Qa`dah, and ten days of Dhu al Hijjah. Although a minority opinion is that the whole of the month of Dhu al Hijjah is included (Ibn Jarir, Ibn Kathir).

But this only means that these are the months specified for Hajj, and not that `Umrah (the lesser pilgrimage) is not lawful in these days (Qurtubi).

408. Some translators have rendered rafatha of the original as "obscenity." But all classical commentators are agreed that the word stands for sexual intercourse and the amorous talks and acts that precede it. However, since there is no equivalent for it in the English language, the translation can reflect only one aspect of the meaning.

409. In the Islamic terminology "Fusuq" refers to every act that disregards the Shari`ah.

410. It is reported of some tribes of Yemen that prior to Islam they used to set out for Hajj without carrying their provision with them claiming that they depended on God. But they used to beg in Makkah. Allah revealed this verse to disapprove the practice (Ibn Jarir, Qurtubi, and others, from Bukhari and other Hadith books).

Qurtubi reports (Abu Bakr) Ibn al `Arabi as saying: "Allah has ordered the man of means to equip himself with provisions. As for him who has no means but specializes in a trade, he might earn on the way, or even beg (if, against his hopes, he cannot find work). The verse is not addressing him. Rather, it is addressing those who had the means and yet used to abandon them saying, ‘We trust in God.' (They did not realize that) trust (tawakkul) has certain rules. Whoever observes them might journey without provision. The verse does not prevent him."

Qurtubi also reports that a man told Ibn Hanbal that he was planning to journey to Makkah without provision, placing his trust in Allah. Ibn Hanbal told him: "Fine. But travel alone and not in a caravan." The man said: "No. Rather with them." Ibn Hanbal replied: "Then your tawakkul is on the pots of the fellow travelers."

Another possible meaning of the word "tazzawwadu" can be: "Furnish yourself (with taqwa)" in view of the sentence following it: "And the best provision is taqwa" (Razi, Zamakhshari).

411. That is, the demand of wisdom is that one fear Allah (swt). If one does not, then he lacks wisdom (Zamakhshari).

412. Ibn Kathir records several reports to the effect that in pre Islamic times fairs used to be held during the Hajj period at `Ukaz, Majnah and Dhu al Majaz. However, (Ibn Jarir), some tribes stayed away from any buying and selling during Hajj. With the advent of Islam some Muslims also began to wonder whether it would be right to indulge in trade during these days. So Allah revealed this verse making it lawful for a man to trade while performing Hajj.

And the connection with the previous verse seems that if you cannot start with provisions, you can earn it during Hajj (Au.).

413. This had to be said because while the rest of the Arabs started from `Arafat, the Quraysh refused to go farther than Muzdalifah on grounds that they were exempt because of their special position (Ibn Jarir, Ibn Kathir).

Asad remarks: "`Surge onward'...: thus the pilgrims are called upon to submerge their individualities, at the supreme moment of the pilgrimage, in the consciousness of belonging to a community of people who are all equal before Allah, with no barrier of race or class or social status separating one person from another."

414. Ibn Kathir records a hadith from Ibn Marduwayh which says that "Sayyid al Istighfar" is the following: اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ. قَالَ وَمَنْ قَالَهَا مِنْ النَّهَارِ مُوقِنًا بِهَا فَمَاتَ مِنْ يَوْمِهِ قَبْلَ أَنْ يُمْسِيَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ وَمَنْ قَالَهَا مِنْ اللَّيْلِ وَهُوَ مُوقِنٌ بِهَا فَمَاتَ قَبْلَ أَنْ يُصْبِحَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ "O Allah. You are my Lord. There is no deity besides You. You have created me, and I am your slave. I am on the covenant and the promise (of obedience) that I gave You, to the extent of my power. I seek your refuge from the evil that I have committed. I acknowledge Your favors to me and I admit my sins. Therefore, forgive me; for no one can forgive sins save You." "Whoever said this," the Prophet added, "on a night and died in that night will enter Paradise. Whoever said this on a day and died that day will enter Paradise."

415. This was said because it was the Arab practice to talk of their ancestors and boast of their deeds during gatherings at Mina instead of remembering Allah (Ibn Jarir, Qurtubi, Ibn Kathir).

416. In the days of Ignorance when the Arabs camped at Mina they prayed for such things as rains, increase in cattle, victory over their enemies, etc., completely neglecting the Hereafter (Ibn Jarir).

417. Ibn Kathir says that according to a hadith of Ahmad and Muslim, Qatadah asked Anas about the prayer words the Prophet used most. He replied that he used to say: رَبَّنَا آَتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآَخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ [البقرة/201] According to a report in Bukhari and Muslim

, عَنْ أَنَسٍ أَنّ رَسُولَ اللّهِ صلى الله عليه وسلم عَادَ رَجُلاً مِنَ الْمُسْلِمِينَ قَدْ خَفَتَ فَصَارَ مِثْلَ الْفَرْخِ. فَقَالَ لَهُ رَسُولُ اللّهِ صلى الله عليه وسلم: "هَلْ كُنْتَ تَدْعُو بِشَيْءٍ أَوْ تَسْأَلُهُ إِيّاهُ؟" قَالَ: نَعَمْ. كُنْتُ أَقُولُ: اللّهُمّ مَا كُنْتَ مُعَاقِبِي بِهِ فِي الاَخِرَةِ، فَعَجّلْهُ لِي فِي الدّنْيَا. فَقَالَ رَسُولُ اللّهِ صلى الله عليه وسلم: "سُبْحَانَ اللّهِ لاَ تُطِيقُهُ أَوْ لاَ تَسْتَطِيعُهُ أَفَلاَ قُلْتَ: اللّهُمّ آتِنَا فِي الدّنْيَا حَسَنَةً وَفِي الاَخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النّارِ"، قَالَ: فَدَعَا اللّهَ لَهُ. فَشَفَاهُ. Someone was seriously ill during the time of the Prophet (saws). When he visited him he found that he had shrunk to the size of a chicken. The Prophet asked him if he had supplicated to Allah about something. The man replied: "Yes. I prayed to Allah that if You are going to punish me in the Hereafter, do it now, in this world." The Prophet told him: "Glory to Allah. You cannot bear it. Why did not you say: ‘O Allah give us of the good things in this world (as well as) good things in the Hereafter, and save us from the Fire.' The man supplicated to Allah (swt) in these words and he was cured (Ibn Jarir, Ibn Kathir, Alusi).

According to Qurtubi, one meaning of the words: "good things of the Hereafter" is that the man may not enter the Fire in the Hereafter and then wait for an intercessor to rescue him.

Further, it is reported that these are the prayer words that `Umar (ra) used to say during his tawaf (circumambulation) of the Ka`bah.

Abdul Majid Daryabadi presents a Christian scholar's puzzle: “This is one of the most puzzling paradoxes in Islam. As to recognizing, using and enjoying this world, Islam is a most practical religion, but on its doctrine of salvation, it is absolutely and entirely other worldly” (Mcdonald, Religious Life and Attitudes in Islam, p.43).

418. That is to say that mere supplications and good intentions are not enough. The next step after the expression of good wishes is to come up with deeds that match with those wishes (Au.).

419. `Ali (ra) was asked: "How will Allah (swt) take account of the deeds of the people in a single day?" He replied: "Even as He feeds them all everyday" (Qurtubi).

420. It is the tenth, eleventh, twelfth and thirteenth of Dhu al Hijjah, that are meant by these words. They are also known as "Ayyam al Tashriq" (Ibn `Umar, Ibn Zubayr, Abu Musa, `Ata', Mujahid, `Ikrimah, Sa`id ibn Jubayr, Abu Malik, Ibrahim Nakha`i, Yahya ibn Kathir, Hasan, Qatadah, Suddi, Zuhri, Rabi` b. Anas, Dahhak, Muqatil b. Hayyan, `Ata' al Khurasani, Malik b. Anas and others Ibn Kathir). Ibn Kathir also reports a hadith on the authority of Ibn Jarir that the Prophet said: عن عائشة، قالت: نهى رسول الله صلى الله عليه وسلم عن صوم أيام التشريق وقال: وهي أيام أكل وشرب وذكر الله".‏ "The Prophet prohibited fasts on these days. He said, “These are days of feast and Allah's remembrance."

These are also the days of "takbirat," chanted in slightly raised voice after the five daily Prayers, starting from the "fajr" of the tenth until the "`Asr" of thirteenth Dhu al Hijjah (Au.).

421. That is, Muslims should remind themselves that similar to their gathering at the Hajj sites and dispersion to all parts of the world, there will be another and final gathering before Allah on the Day of Resurrection, and dispersion and entry into Heaven or Hell (Ibn Kathir).

Taqwa

Sayyid Qutb writes: "Thus we see here as we have seen in earlier sections that teachings concerned with faith and concepts ... teachings concerned with matters of worship, teachings concerned with fighting, ... are all assembled in a single strand and all of them are followed by warnings of punishment, that remind of Allah (swt), and the need for the humans to fear and obey Him.

"The discussion over the entry into the houses from the rear is followed by corrections in the concept of piety, concluding with the exhortation that piety does not consist in physical gestures. It is in being God conscious: ‘There is no piety in that you should enter houses from the rear. Rather, piety is (in him) who fears Allah. Therefore, come to the houses by their doors, and fear Allah haply so you will prosper.'

"While discussing warfare, the Qur'an instructs the people not to transgress, and links it with the love of Allah and His dislike of it by saying: ‘Allah does not approve of the transgressors.'

"While discussing fighting in the consecrated months, it terminates by saying: ‘And fear Allah and know that Allah is with the righteous.'

"The discussion on charity also terminates with: ‘And do things well. Verily Allah loves those who do things well.'

"Discussing Hajj rites Allah says: ‘And fear Allah, and know that Allah is terrible in retribution.'

"While declaring sensual indulgence, wickedness and wrangling as against the spirit of Hajj, the Qur'an terminates the passage by saying: ‘And take provision with you. However, the best of provision is godfearing. Therefore, fear Me (alone), O those who have wisdom.'

"Even after exhorting the people to remember Allah (swt) much, the words that follow are: ‘And fear Allah, and be of knowledge that to Him you will return.'

"Thus we see that all these numerous commands of varying nature are strung together in a single strand ... the strand which grows out of the very nature of this religion, which does not allow for differentiation between methods of worship and those of the improvement of the heart and soul, or for the divorce of its administrative affairs from the affairs of the next world. In fact, this religion will not be established without the merger of the affairs of this world with the affairs of the next, those of the heart and soul with those of the social and international relationships, and not until this religion is allowed to organize the whole life so that it may shape it into one single and complete entity ... give it a single direction and a single system. This single system is specifically its very own, which is built on the application of the Law of Allah to all affairs of life."

422. These verses describe the hypocrite, although it is the behavior of Akhnas b. Shurayq that occasioned their revelation. He came to the Prophet swearing his faith in Islam but when he passed by a place he burned the crop and destroyed the cattle.

At this point Ibn Kathir relates several ahadith which say that the most abominable in the sight of Allah (swt) is the "alad al khisam": one who is stubborn in arguing against the Truth.

423. When people lead a corrupt life, Allah (swt) holds back rains as punishment which causes death of animals and vegetation (Mujahid Ibn Kathir).

Qurtubi adds: The verse implies that the multiplication and growth of animals and vegetation should be pursued in Islam.

424. Qurtubi records `Abdullah (Ibn Mas`ud Alusi) as having said: "It is enough of a sin for a man that his brother should tell him, ‘Fear Allah,' and he should reply, ‘Look after yourself. Does a man of your sort lecture me?!'"

Qurtubi also reports the incident of a Jew who had to see Harun al Rashid for an affair. He waited for one whole year to reach him but failed. One day the man stood at the palace gate and when Harun came out he rushed forward and placing himself in front of him said: "Fear God, O Commander of the Faithful." Harun alighted and went into prostration. When he lifted his head he ordered that the man's need be attended to. Someone questioned him if he had to come down from his beast in reaction to a Jew reproaching him. He said, “No. Not necessarily. But I was reminded of the verse: ‘And when he is told: “Fear Allah,” He is led by arrogance to more sins. (Beware) his abode is Hell fire an evil place to lie.’"

Thanwi adds: The verse pronounces the rule of ‘cessation of admonition when faced with the stubborn arrogance.'

425. Although the application can be general, Suhayb Rumi (ra) was the cause of revelation of this verse. When he wanted to migrate to Madinah the Makkans blocked his way. He asked them whether they would let him go if he gave them his wealth. They agreed. He gave them all his wealth and walked away empty handed (Ibn Kathir). According to another report recorded by Ibn Jarir, in which Suhayb (ra) has not been mentioned by name, he gave away his house also. Qurtubi points out that Suhayb was then in his advanced age!

Yusuf Ali adds: "This second type of man firm, sincere, devoted, willing to give his life for the faith that is in him was common in early Islam. Such men were its pillars. Through persecution, obloquy, torture, threat to their own lives or the lives of those dear to them, they stood by their leader and many of them gave their lives. That is what established Islam. We are asked in the next verse to follow this type and shun the other or evil type. If we do that, our Cause is safe."

426. Those are addressed whose Islam is on their tongues. They are being advised that they enter into Islam wholeheartedly (Ibn Jarir, Qurtubi).

Another report suggests that this verse was revealed when new converts from Judaism requested the Prophet that they be allowed to follow the Tawrah (Qurtubi, Ibn Kathir and others).

427. Yusuf Ali notes: "If you backslide after the conviction has been brought home to you, you may cause some inconvenience to the Cause, or to those who counted upon you, but do not be so arrogant as to suppose that you will defeat God's Power and Wisdom. The loss will be your own."

428. That is, Allah (swt) is Powerful, so nothing can prevent Him from punishing you, but He is Wise, so He gives you time to repent.

It is said that someone recited this verse ending with "Ghafurur Rahim," (instead of "`Azizun Hakim"). A Bedouin was passing by. He said if it is Allah's revelation it cannot remind of His kindness while disapproving of "backsliding" (Qurtubi, Alusi, Zamakhshari).

Qurtubi adds: The verse implies that the responsibility of a knowledgeable man is far greater than that of the ignorant.

429. Ibn Jarir says that the verse has been interpreted in several ways. However, all of them confirm that Allah will arrive. Abu al `Aliyyah's explanation is that it is the angels that will arrive in the canopies of clouds, while Allah will arrive ‘on whatever' He will. Mujahid, Qatadah and `Ikrimah are also close to this opinion. Nevertheless, Ibn Jarir adds, Allah's coming has been interpreted in several ways: one, real movement, another, as the coming of His commandment, and a third, as the coming of His rewards and punishments.

Ibn Jarir, however, is personally inclined to believe in the movement of Allah. He narrates a long hadith which reports Abu Hurayrah as saying: When the people will be exhausted by the ‘standing' in the Field of Judgment they will approach the Prophets, one after another, starting with Adam (asws) ending up with our Prophet (saws). He will accept to intercede and will prostrate himself under the `Arsh praying to Allah that He come to judge between the people. Allah will accept his intercession and with the splitting open of the firmament closest to the earth, then the next, then the next, until the seventh, the bearers of the `Arsh, angels of each firmament and, finally, Allah will Himself come down in canopies of clouds (abridged).

Imam Razi is of the firm opinion that Allah neither comes nor goes nor does He move, being everywhere at any given moment time and space being His creations. The strange part of this opinion is that he says this is the confirmed opinion of the Salaf al Salih. He concludes, all the same, that no interpretation can be offered to the words: "Are they but awaiting that Allah should (Himself) come to them..."

In the absence of a sahih hadith, there are differences in opinion over the explanation of these words. Qurtubi quotes various opinions but rejects the possibility of Allah's movement, as a characteristic of physical bodies. He reports Ibn `Abbas through Abu Saleh, that these words are of the unknowable class (mutashabihat), that ought to be left un-interpreted.

Ibn Kathir re narrates the hadith of Abu Hurayrah (ra) from Ibn Jarir, but in a much shortened form and without passing, against his usual habit, his personal judgment with regards to its authenticity. He quotes a few more ahadith on the subject of Allah's coming but disqualifies them as untrustworthy. Nonetheless, he is inclined to believe in the "coming" of Allah.

Shawkani drops off the hadith of Abu Hurayrah, recounts various possible meanings, as discussed by Ibn Jarir and Razi, and ends up re narrating a few of those reports that Ibn Kathir rejects as weak, including one of Ibn Mas`ud which attributes to the Prophet the words that Allah will descend down from the `Arsh on to the Kursiyy. This report however has been, according to Sayyid Ibrahim, evaluated as weak by Dhahabi and Albani.

Rashid Rida, who quotes Imam Ghazali's opinion that the allusion is to the "removal of the veils," is himself, along with his mentor Sheikh Muhammad `Abduh, of the opinion that the words: "Are they but awaiting that Allah should (Himself) come to them in canopies of clouds.." are of the mutashabihat type that should be left to themselves.

Alusi interprets the word "comes" as "zuhur" (appearance) but warns that the Salaf al Saleh firmly refused to discuss these matters.

Sabuni concludes by quoting Ibn Taymiyyah: "The practice of the Salaf has all along been that they described Allah (swt) the way He described Himself, or as the Prophet (saws) described Him, without quantifying or qualifying. Allah is One the like Whom does not exist. Therefore, if it is asked, ‘How can Allah move?' the reply would be: ‘Just as His Being is unknowable, so are His Attributes.'

Ibn Hibban, however, (d. 353 A.H.) has the following to say as Abu Hatim’s note to the hadith that speaks of Allah's coming down to the firmament closest to the earth during the last third part of the night: صفات الله جل وعلا لا تكيف ولا تقاس إلى صفات المخلوقين فكما أن الله جل وعلا متكلم من غير آلة بأسنان ولهوات ولسان وشفة كالمخلوقين جل ربنا وتعالى عن مثل هذا وأشباهه ولم يجز أن يقاس كلامه إلى كلامنا لأن كلام المخلوقين لا يوجد إلا بآلات والله جل وعلا يتكلم كما شاء بلا آلة كذلك ينزل بلا آلة ولا تحرك ولا انتقال من مكان إلى مكان (صحيح ابن حبان بتحقيق الأرناؤوط) "Allah's Attributes ought not to be qualified or quantified, nor should they be likened to those of His creations. For, as Allah speaks without the means of the teeth, the tongue or the lips, as His creations do, ... so also He comes down without any means, without moving and without shifting from place to place. (Sahih Ibn Hibban bi Tartib Ibn Balban, hadith 920, vol.3, p. 200).

430. That is, are they waiting for the Day of Resurrection? (Ibn Kathir).

The "Fi" preceding the "Zulalim min al ghamami" has been interpreted as "ma`a" i.e. "with." As in the phrase: أقبل الأمير في العسكر "Aqbala al Amir fi al `askar," where, what is meant is that the Amir came forward with his troops. There have been other interpretations, but Ibn `Abbas is reported to have said that the verse is of the kind whose interpretation should not be sought (Qurtubi).

431. That is, when full justice will be done so that, as a hadith says, every oppressor will be made to compensate to the one he or she oppressed, to the extent that a hornless goat will receive retribution from a horned goat (that had hit her without cause) Ibn Jarir.

Legal Points

1. According to the Hanafiyy school, it is quite lawful that one perform `Umrah during the Hajj season and return home without performing Hajj. However, if he stays back within the Miqat then it is obligatory on him to also perform Hajj the same year (I`la' al Sunan).

2. Explaining "Wuquf al `Arafah," Qurtubi has stated that it is allowable to stay in `Arafat on an animal's back. If one cannot afford that, he may stand on his feet, although he could also sit down, but at all events engaged in supplications and prayers. However, to be on the back of a beast is better. He reports Imam Malik as having said that he would prefer to be on the back of a beast in `Arafat rather than on his feet.

3. According to the Hanafiyyah and Malikiyyah, the period within which the "`Eid al Ad ha" sacrifice should be made extends to the evening of the thirteenth of Dhu al Hijjah. But, according to the Hanabilah and Shafe`iyyah, the period extends only to the twelfth of Dhu al Hijjah (Al-Arba`ah).