ayah_text: Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.

ayah_text_ar: وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ

ayah_tafsir:
## The Command to fight Those Who fight Muslims and killing Them wherever They are found

Abu Ja\`far Ar-Razi said that Ar-Rabi\` bin Anas said that Abu Al-\`Aliyah commented on what Allah said:

وَقَـتِلُواْ فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَـتِلُونَكُمْ

(And fight in the way of Allah those who fight you,)

Abu Al-\`Aliyah said, "This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger used to fight only those who fought him and avoid non-combatants. Later, Surat Bara'ah (chapter 9 in the Qur'an) was revealed." \`Abdur-Rahman bin Zayd bin Aslam said similarly, then he said that this was later abrogated by the Ayah:

فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ

(then kill them wherever you find them) (9:5).

However, this statement is not plausible, because Allah's statement:

الَّذِينَ يُقَـتِلُونَكُمْ

(...those who fight you) applies only to fighting the enemies who are engaged in fighting Islam and its people. So the Ayah means, \`Fight those who fight you', just as Allah said (in another Ayah):

وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَـتِلُونَكُمْ كَآفَّةً

(...and fight against the Mushrikin collectively as they fight against you collectively.) (9:36)

This is why Allah said later in the Ayah:

وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُمْ مِّنْ حَيْثُ أَخْرَجُوكُمْ

(And kill them wherever you find them, and turn them out from where they have turned you out.) meaning, \`Your energy should be spent on fighting them, just as their energy is spent on fighting you, and on expelling them from the areas from which they have expelled you, as a law of equality in punishment.'

## The Prohibition of mutilating the Dead and stealing from the captured Goods

Allah said:

وَلاَ تَعْتَدُواْ إِنَّ اللَّهَ لاَ يُحِبُّ الْمُعْتَدِينَ

(but transgress not the limits. Truly, Allah likes not the transgressors.)

This Ayah means, \`Fight for the sake of Allah and do not be transgressors,' such as, by committing prohibitions. Al-Hasan Al-Basri stated that transgression (indicated by the Ayah), "includes mutilating the dead, theft (from the captured goods), killing women, children and old people who do not participate in warfare, killing priests and residents of houses of worship, burning down trees and killing animals without real benefit." This is also the opinion of Ibn \`Abbas, \`Umar bin \`Abdul-\`Aziz, Muqatil bin Hayyan and others. Muslim recorded in his Sahih that Buraydah narrated that Allah's Messenger said:

«اغْزُوا فِي سَبِيلِ اللهِ، قَاتِلُوا مَنْ كَفَرَ بِاللهِ، اغْزُوا وَلَا تَغُلُّوا وَلَا تَغْدِرُوا وَلَا تَمْثُلُوا وَلَا تَقْتُلُوا وَلِيدًا وَلَا أَصْحَابَ الصَّوَامِع»

(Fight for the sake of Allah and fight those who disbelieve in Allah. Fight, but do not steal (from the captured goods), commit treachery, mutilate (the dead), or kill a child, or those who reside in houses of worship.)

It is reported in the Two Sahihs that Ibn \`Umar said, "A woman was found dead during one of the Prophet's battles and the Prophet then forbade killing women and children. " There are many other Hadiths on this subject.

## Shirk is worse than Killing

Since Jihad involves killing and shedding the blood of men, Allah indicated that these men are committing disbelief in Allah, associating with Him (in the worship) and hindering from His path, and this is a much greater evil and more disastrous than killing. Abu Malik commented about what Allah said:

وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ

(And Al-Fitnah is worse than killing.) Meaning what you (disbelievers) are committing is much worse than killing." Abu Al-\`Aliyah, Mujahid, Sa\`id bin Jubayr, \`Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and Ar-Rabi\` bin Anas said that what Allah said:

وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ

(And Al-Fitnah is worse than killing.) "Shirk (polytheism) is worse than killing."

## Fighting in the Sacred Area is prohibited, except in Self-Defense

Allah said:

وَلاَ تُقَـتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ

(And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah))

It is reported in the Two Sahihs that the Prophet said:

«إنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّموَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيَامَةِ، وَلَمْ يَحِلَّ لِي إِلَّا سَاعَةً مِنْ نَهَارٍ، وَإِنَّهَا سَاعَتِي هذِهِ حَرامٌ بحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيامَةِ، لا يُعْضَدُ شَجَرُهُ، وَلَا يُخْتَلىَ خَلَاهُ، فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِصلى الله عليه وسلّم، فَقُولُوا: إنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم»

(Allah has made this city a sanctuary since the day He created the heavens and the earth. So, it is a sanctuary by Allah's decree till the Day of Resurrection. Fighting in it was made legal for me only for an hour in the daytime. So, it (i.e., Makkah) is a sanctuary, by Allah's decree, from now on until the Day of Resurrection. Its trees should not be cut, and its grass should not be uprooted. If anyone mentions the fighting in it that occurred by Allah's Messenger, then say that Allah allowed His Messenger, but did not allow you.)

In this Hadith, Allah's Messenger mentions fighting the people of Makkah when he conquered it by force, leading to some deaths among the polytheists in the area of the Khandamah. This occurred after the Prophet proclaimed:

«مَنْ أَغْلَقَ بَابَهُ فهُوَ آمِنٌ،وَمَنْ دَخَلَ الْمَسْجِدَ فَهُو آمِنٌ، ومَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِن»

(Whoever closed his door is safe. Whoever entered the (Sacred) Mosque is safe. Whoever entered the house of Abu Sufyan is also safe.)

Allah said:

حَتَّى يُقَـتِلُوكُمْ فِيهِ فَإِن قَـتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَآءُ الْكَـفِرِينَ

(...unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.)

Allah states: \`Do not fight them in the area of the Sacred Mosque unless they start fighting you in it. In this case, you are allowed to fight them and kill them to stop their aggression.' Hence, Allah's Messenger took the pledge from his Companions under the tree (in the area of Al-Hudaybiyyah) to fight (the polytheists), after the tribes of Quraysh and their allies, Thaqif and other groups, collaborated against the Muslims (to stop them from entering Makkah to visit the Sacred House). Then, Allah stopped the fighting before it started between them and said:

وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ

(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them.) (48:24) and:

وَلَوْلاَ رِجَالٌ مُّؤْمِنُونَ وَنِسَآءٌ مُّؤْمِنَـتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَآءُ لَوْ تَزَيَّلُواْ لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً

(Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills ـ if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment.) (48:25)

Allah's statement:

فَإِنِ انتَهَوْاْ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

(But if they cease, then Allah is Oft-Forgiving, Most Merciful.) which means, \`If they (polytheists) cease fighting you in the Sacred Area, and come to Islam and repent, then Allah will forgive them their sins, even if they had before killed Muslims in Allah's Sacred Area.' Indeed, Allah's forgiveness encompasses every sin, whatever its enormity, when the sinner repents it.

## The Order to fight until there is no more Fitnah

Allah then commanded fighting the disbelievers when He said:

حَتَّى لاَ تَكُونَ فِتْنَةٌ

(...until there is no more Fitnah) meaning, Shirk. This is the opinion of Ibn \`Abbas, Abu Al-\`Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabi\`, Muqatil bin Hayyan, As-Suddi and Zayd bin Aslam.

Allah's statement:

وَيَكُونَ الدِّينُ للَّهِ

(...and the religion (all and every kind of worship) is for Allah (Alone).) means, \`So that the religion of Allah becomes dominant above all other religions.' It is reported in the Two Sahihs that Abu Musa Al-Ash\`ari said: "The Prophet was asked, \`O Allah's Messenger! A man fights out of bravery, and another fights to show off, which of them fights in the cause of Allah' The Prophet said:

«مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللهِ هِيَ الْعُلْيا فَهُوَ فِي سَبِيلِ الله»

(He who fights so that Allah's Word is superior, then he fights in Allah's cause.) In addition, it is reported in the Two Sahihs:

«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلهَ إلَّا اللهُ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُم وَأَمْوَالَهُمْ إلَّا بِحَقِّهَا وَحِسَابُهُمْ عَلَى الله»

(I have been ordered (by Allah) to fight the people until they proclaim, \`None has the right to be worshipped but Allah'. Whoever said it, then he will save his life and property from me, except for cases of the law, and their account will be with Allah.)

Allah's statement:

فَإِنِ انتَهَواْ فَلاَ عُدْوَنَ إِلاَّ عَلَى الظَّـلِمِينَ

(But if they cease, let there be no transgression except against the wrongdoers.) indicates that, \`If they stop their Shirk and fighting the believers, then cease warfare against them. Whoever fights them afterwards will be committing an injustice. Verily aggression can only be started against the unjust.' This is the meaning of Mujahid's statement that only combatants should be fought. Or, the meaning of the Ayah indicates that, \`If they abandon their injustice, which is Shirk in this case, then do not start aggression against them afterwards.' The aggression here means retaliating and fighting them, just as Allah said:

فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ

(Then whoever transgresses against you, you transgress likewise against him.) (2:194)

Similarly, Allah said:

وَجَزَآءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا

(The recompense for an evil is an evil like thereof.) (42:40), and:

وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ

(And if you punish them, then punish them with the like of that with which you were afflicted. ) (16:126)

\`Ikrimah and Qatadah stated, "The unjust person is he who refuses to proclaim, \`There is no God worthy of worship except Allah'."

Under Allah's statement:

وَقَـتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ

(And fight them until there is no more Fitnah) Al-Bukhari recorded that Nafi\` said that two men came to Ibn \`Umar during the conflict of Ibn Az-Zubayr and said to him, "The people have fallen into shortcomings and you are the son of \`Umar and the Prophet's Companion. Hence, what prevents you from going out" He said, "What prevents me is that Allah has for bidden shedding the blood of my (Muslim) brother." They said, "Did not Allah say:

وَقَـتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ

(And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah))" He said, "We did fight until there was no more Fitnah and the religion became for Allah Alone. You want to fight until there is Fitnah and the religion becomes for other than Allah!"

\`Uthman bin Salih added that a man came to Ibn \`Umar and asked him, "O Abu \`Abdur-Rahman! What made you perform Hajj one year and \`Umrah another year and abandon Jihad in the cause of Allah, although you know how much He has encouraged performing it" He said, "O my nephew! Islam is built on five (pillars): believing in Allah and His Messenger, the five daily prayers, fasting Ramadan, paying the Zakah and performing Hajj (pilgrimage) to the House." They said, "O Abu \`Abdur-Rahman! Did you not hear what Allah said in His Book:

وَإِن طَآئِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُواْ فَأَصْلِحُواْ بَيْنَهُمَا فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَـتِلُواْ الَّتِى تَبْغِى حَتَّى تَفِىءَ إِلَى أَمْرِ اللَّهِ

(And if two parties (or groups) among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah.) (49:9) and:

وَقَـتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ

(And fight them until there is no more Fitnah (disbelief))

He said, "That we did during the time of Allah's Messenger when Islam was still weak and (the Muslim) man used to face trials in his religion, such as killing or torture. When Islam became stronger (and apparent), there was no more Fitnah." He asked, "What do you say about \`Ali and \`Uthman" He said, "As for \`Uthman, Allah has forgiven him. However, you hated the fact that Allah had forgiven him! As for \`Ali, he is the cousin of Allah's Messenger and his son-in-law." He then pointed with his hand, saying, "This is where his house is located (meaning, \`so close to the Prophet's house just as \`Ali was so close to the Prophet himself')."


ayah_text: And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah is worse than killing. And do not fight them at al-Masjid al- Haram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers.

ayah_text_ar: وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ ۚ وَلَا تُقَـٰتِلُوهُمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ حَتَّىٰ يُقَـٰتِلُوكُمْ فِيهِ ۖ فَإِن قَـٰتَلُوكُمْ فَٱقْتُلُوهُمْ ۗ كَذَٰلِكَ جَزَآءُ ٱلْكَـٰفِرِينَ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: Al-Baqarah

surah_name_arab: البقرة

surah_revelation_place: Madinah

surah_meaning: The Cow

surah_type: medinan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And if they cease, then indeed, Allah is Forgiving and Merciful.

ayah_text_ar: فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ


ayah_text: Fight them until there is no more fitnah and until worship is acknowledged to be for Allah. But if they cease, then there is to be no aggression except against the oppressors.

ayah_text_ar: وَقَـٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ ٱلدِّينُ لِلَّهِ ۖ فَإِنِ ٱنتَهَوْا۟ فَلَا عُدْوَٰنَ إِلَّا عَلَى ٱلظَّـٰلِمِينَ


ayah_text: Fighting in the sacred month is for aggression committed in the sacred month, and for all violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him.

ayah_text_ar: ٱلشَّهْرُ ٱلْحَرَامُ بِٱلشَّهْرِ ٱلْحَرَامِ وَٱلْحُرُمَـٰتُ قِصَاصٌ ۚ فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُوا۟ عَلَيْهِ بِمِثْلِ مَا ٱعْتَدَىٰ عَلَيْكُمْ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ

ayah_tafsir:
## Fighting during the Sacred Months is prohibited, except in Self-Defense

Ibn \`Abbas, Ad-Dahhak, As-Suddi, Qatadah, Miqsam, Ar-Rabi\` bin Anas and \`Ata said, "Allah's Messenger went for \`Umrah on the sixth year of Hijrah. Then, the idolators prevented him from entering the Sacred House (the Ka\`bah in Makkah) along with the Muslims who came with him. This incident occurred during the sacred month of Dhul-Qa\`dah. The idolators agreed to allow them to enter the House the next year. Hence, the Prophet entered the House the following year, along with the Muslims who accompanied him, and Allah permitted him to avenge the idolators' treatment of him, when He said:

الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَـتُ قِصَاصٌ

(The sacred month is for the sacred month, and for the prohibited things, there is the Law of equality (Qisas).)

Imam Ahmad recorded that Jabir bin \`Abdullah said, "Allah's Messenger would not engage in warfare during the Sacred Month unless he was first attacked, then he would march forth. He would otherwise remain idle until the end of the Sacred Months." This Hadith has an authentic chain of narrators.

Hence, when the Prophet was told that \`Uthman was killed (in Makkah) when he was camped at the area of Al-Hudaybiyyah, after he had sent \`Uthman as his emissary to the polytheists, he accepted the pledge from his Companions under the tree to fight the polytheists. They were one thousand and four hundred then. When the Prophet was informed that \`Uthman was not killed, he abandoned the fight and reverted to peace.

When the Prophet finished fighting with (the tribes of) Hawazin during the battle of Hunayn and Hawazin took refuge in (the city of) At-Ta'if, he laid siege to that city. Then, the (sacred) month of Dhul-Qa\`dah started, while At-Ta'if was still under siege. The siege went on for the rest of the forty days (rather, from the day the battle of Hunayn started until the Prophet went back to Al-Madinah from Al-Ji\`ranah, were forty days), as reported in the Two Sahihs and narrated by Anas. When the Companions suffered mounting casualties (during the siege), the Prophet ended the siege before conquering At-Ta'if. He then went back to Makkah, performed \`Umrah from Al-Ji\`ranah, where he divided the war booty of Hunayn. This \`Umrah occurred during Dhul-Qa\`dah of the eighth year of Al-Hijrah.

Allah's statement:

فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ

(...whoever transgresses against you, you transgress likewise against him.) ordains justice even with the polytheists. Allah also said in another Ayah:

وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ

(And if you punish, then punish them with the like of that with which you were afflicted.) (16:126)

Allah's statement:

وَاتَّقُواْ اللَّهَ وَاعْلَمُواْ أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ

(And fear Allah, and know that Allah is with Al-Muttaqin (the pious)) (2:194) commands that Allah be obeyed and feared out of Taqwa. The Ayah informs us that Allah is with those who have Taqwa by His aid and support in this life and the Hereafter.


ayah_text: And spend in the way of Allah and do not throw yourselves with your own hands into destruction by refraining. And do good; indeed, Allah loves the doers of good.

ayah_text_ar: وَأَنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ ۛ وَأَحْسِنُوٓا۟ ۛ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ

ayah_tafsir:
## The Command to spend in the Cause of Allah

Al-Bukhari recorded that Hudhayfah said:

وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

(And spend in the cause of Allah and do not throw yourselves into destruction.) "It was revealed about spending." Ibn Abu Hatim reported him saying similarly. He then commented, "Similar is reported from Ibn \`Abbas, Mujahid, \`Ikrimah, Sa\`id bin Jubayr, \`Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan."

Aslam Abu \`Imran said, "A man from among the Ansar broke enemy (Byzantine) lines in Constantinople (Istanbul). Abu Ayyub Al-Ansari was with us then. So some people said, \`He is throwing himself to destruction.' Abu Ayyub said, \`We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah's Messenger who participated in Jihad with him and aided and supported him. When Islam became strong, we, the Ansar, met and said to each other, \`Allah has honored us by being the Companions of His Prophet and in supporting him until Islam became victorious and its following increased. We had before ignored the needs of our families, estates and children. Warfare has ceased, so let us go back to our families and children and attend to them.' So this Ayah was revealed about us:

وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

(And spend in the cause of Allah and do not throw yourselves into destruction.) the destruction refers to staying with our families and estates and abandoning Jihad'." This was recorded by Abu Dawud, At-Tirmidhi, An-Nasa'i, \`Abd bin Humayd in his Tafsir, Ibn Abu Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Ya\`la in his Musnad, Ibn Hibban and Al-Hakim. At-Tirmidhi said; "Hasan, Sahih, Gharib" Al-Hakim said, "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it."

Abu Dawud's version mentions that Aslam Abu \`Imran said, "We were at (the siege of) Constantinople. Then, \`Uqbah bin \`Amr was leading the Egyptian forces, while the Syrian forces were led by Fadalah bin \`Ubayd. Later on, a huge column of Roman (Byzantine) soldiers departed the city, and we stood in lines against them. A Muslim man raided the Roman lines until he broke through them and came back to us. The people shouted, \`All praise is due to Allah! He is sending himself to certain demise.' Abu Ayyub said, \`O people! You explain this Ayah the wrong way. It was revealed about us, the Ansar when Allah gave victory to His religion and its following increased. We said to each other, \`It would be better for us now if we return to our estates and attend to them.' Then Allah revealed this Ayah (2:195)'."

Abu Bakr bin \`Aiyash reported that Abu Ishaq As-Subai\`y related that a man said to Al-Bara' bin \`Azib, "If I raided the enemy lines alone and they kill me, would I be throwing myself to certain demise" He said, "No. Allah said to His Messenger :

فَقَاتِلْ فِى سَبِيلِ اللَّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ

(Then fight (O Muhammad ) in the cause of Allah, you are not tasked (held responsible) except for yourself.) (4:84) That Ayah (2:195) is about (refraining from) spending." Ibn Marduwyah reported this Hadith, as well as Al-Hakim in his Mustadrak who said; "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it." Ath-Thawri and Qays bin Ar-Rabi\` related it from Al-Bara'. but added:

لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ

(You are not tasked (held responsible) except for yourself.) (4:84) "Destruction refers to the man who sins and refrains from repenting, thus throwing himself to destruction."

Ibn \`Abbas said:

وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

(And spend in the cause of Allah and do not throw yourselves into destruction) "This is not about fighting. But about refraining from spending for the sake of Allah, in which case, one will be throwing his self into destruction."

The Ayah (2:195) includes the order to spend in Allah's cause, in the various areas and ways that involve obedience and drawing closer to Allah. It especially applies to spending in fighting the enemies and on what strengthens the Muslims against the enemy. Allah states that those who refrain from spending in this regard will face utter and certain demise and destruction, meaning those who acquire this habit. Allah commands that one should acquire Ihsan (excellence in the religion), as it is the highest part of the acts of obedience. Allah said:

وَأَحْسِنُواْ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ

(and do good. Truly, Allah loves Al-Muhsinin (those who do good).)


ayah_text: And complete the Hajj and 'umrah for Allah. But if you are prevented, then offer what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head making shaving necessary must offer a ransom of fasting three days or charity or sacrifice. And when you are secure, then whoever performs 'umrah during the Hajj months followed by Hajj offers what can be obtained with ease of sacrificial animals. And whoever cannot find or afford such an animal - then a fast of three days during Hajj and of seven when you have returned home. Those are ten complete days. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.

ayah_text_ar: وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۖ وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

ayah_tafsir:
## 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.


ayah_text: Hajj is during well-known months, so whoever has made Hajj obligatory upon himself therein by entering the state of ihram, there is to be for him no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.

ayah_text_ar: ٱلْحَجُّ أَشْهُرٌ مَّعْلُومَـٰتٌ ۚ فَمَن فَرَضَ فِيهِنَّ ٱلْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ ۗ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ يَعْلَمْهُ ٱللَّهُ ۗ وَتَزَوَّدُوا۟ فَإِنَّ خَيْرَ ٱلزَّادِ ٱلتَّقْوَىٰ ۚ وَٱتَّقُونِ يَـٰٓأُو۟لِى ٱلْأَلْبَـٰبِ

ayah_tafsir:
## 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: f

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.'


ayah_text: There is no blame upon you for seeking bounty from your Lord during Hajj. But when you depart from 'Arafat, remember Allah at al- Mash'ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray.

ayah_text_ar: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَآ أَفَضْتُم مِّنْ عَرَفَـٰتٍ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ

ayah_tafsir:
## 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)." c\`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.


ayah_text: Then depart from the place from where all the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.

ayah_text_ar: ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

ayah_tafsir:
## 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.


ayah_text: And when you have completed your rites, remember Allah like your previous remembrance of your fathers or with much greater remembrance. And among the people is he who says, "Our Lord, give us in this world," and he will have in the Hereafter no share.

ayah_text_ar: فَإِذَا قَضَيْتُم مَّنَـٰسِكَكُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا وَمَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِنْ خَلَـٰقٍ

ayah_tafsir:
## The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter upon completing the Rites of Hajj

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."


ayah_text: But among them is he who says, "Our Lord, give us in this world that which is good and in the Hereafter that which is good and protect us from the punishment of the Fire."

ayah_text_ar: وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْـَٔاخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ


ayah_text: Those will have a share of what they have earned, and Allah is swift in account.

ayah_text_ar: أُو۟لَـٰٓئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا۟ ۚ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ


ayah_text: And remember Allah during specific numbered days. Then whoever hastens his departure in two days - there is no sin upon him; and whoever delays until the third - there is no sin upon him - for him who fears Allah. And fear Allah and know that unto Him you will be gathered.

ayah_text_ar: ۞ وَٱذْكُرُوا۟ ٱللَّهَ فِىٓ أَيَّامٍ مَّعْدُودَٰتٍ ۚ فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلَآ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَآ إِثْمَ عَلَيْهِ ۚ لِمَنِ ٱتَّقَىٰ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ

ayah_tafsir:
## 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 Haith

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)


ayah_text: And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents.

ayah_text_ar: وَمِنَ ٱلنَّاسِ مَن يُعْجِبُكَ قَوْلُهُۥ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيُشْهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلْبِهِۦ وَهُوَ أَلَدُّ ٱلْخِصَامِ

ayah_tafsir:
## The Characteristics of the Hypocrites

The Characteristics of the Hypocrites

As-Suddi said that these Ayat were revealed about Al-Akhnas bin Shariq Ath-Thaqafi who came to Allah's Messenger and announced his Islam although his heart concealed otherwise.

Ibn \`Abbas narrated that these Ayat were revealed about some of the hypocrites who criticized Khubayb and his companions who were killed during the Raji\` incident. Thereafter, Allah sent down His condemnation of the hypocrites and His praise for Khubayb and his companions:

وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ

(And of mankind is he who would sell himself, seeking the pleasure of Allah.)

It was also said that they refer to the hypocrites and the believers in general. This is the opinion of Qatadah, Mujahid, Ar-Rabi\` bin Anas and several others, and it is correct.

Ibn Jarir related that Al-Qurazi said that Nawf Al-Bikali, who used to read (previous Divine) Books said, "I find the description of some members of this Ummah in the previously revealed Books of Allah: they (hypocrites) are people who use the religion to gain material benefit. Their tongues are sweeter than honey, but their hearts are more bitter than Sabir (a bitter plant, aloe). They show the people the appearance of sheep while their hearts hide the viciousness of wolves. Allah said, \`They dare challenge Me, but they are deceived by Me. I swear by Myself that I will send a Fitnah (trial, calamity) on them that will make the wise man bewildered.' I contemplated about these statements and found them in the Qur'an describing the hypocrites:

وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِى الْحَيَوةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَى مَا فِى قَلْبِهِ

(And of mankind there is he whose speech may please you (O Muhammad ), in this worldly life, and he calls Allah to witness as to that which is in his heart,)

This statement by Al-Qurazi is Hasan Sahih. Allah said:

وَيُشْهِدُ اللَّهَ عَلَى مَا فِى قَلْبِهِ

(...and he calls Allah to witness as to that which is in his heart,)

This Ayah indicates that such people pretend to be Muslims, but defy Allah by the disbelief and hypocrisy that their hearts conceal. Similarly Allah said:

يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللَّهِ

(They may hide (their crimes) from men, but they cannot hide (them) from Allah.) (4:108)

This Tafsir was reported from Ibn \`Abbas by Ibn Ishaq. It was also said that the Ayah means that when such people announce their Islam, they swear by Allah that what is in their hearts is the same of what their tongues are pronouncing. This is also a correct meaning for the Ayah that was chosen by \`Abdur-Rahman bin Zayd bin Aslam. It is also the choice of Ibn Jarir who related it to Ibn \`Abbas and Mujahid. Allah knows best.

Allah said:

وَهُوَ أَلَدُّ الْخِصَامِ

(Yet he is the most Aladd of the opponents.) (2:204) lThe Ayah used the word Aladd here, which literally means \`wicked' (here it means \`quarrelsome'). A variation of the word Ludda was also used in another Ayah:

وَتُنْذِرَ بِهِ قَوْماً لُّدّاً

(So that you (Muhammad) warn with it (the Qur'an) a Ludda people.) (19:97)

Hence, a hypocrite lies, alters the truth when he quarrels and does not care for the truth. Rather, he deviates from the truth, deceives and becomes most quarrelsome. It is reported in Sahih that Allah's Messenger said:

«آيَةُ الْمُنَافِقِ ثَلاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَر»

(The signs of a hypocrite are three: Whenever he speaks, he tells a lie. Whenever he promises, he always breaks it (his promise). If you have a dispute with him, he is most quarrelsome.)

Imam Bukhari reported that \`A'ishah narrated that the Prophet said:

«إِنَّ أَبْغَضَ الرِّجَالِ إلَى اللهِ الْألَدُّ الْخَصِم»

(The most hated person to Allah is he who is Aladd and Khasim (meaning most quarrelsome).)

Allah then said:

وَإِذَا تَوَلَّى سَعَى فِى الاٌّرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لاَ يُحِبُّ الْفَسَادَ

(And when he turns away (from you O Muhammad), he struggles in the land to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.)

This Ayah indicates that such persons are deviant in the tongue, evil in the deeds, their words are fabricated, their belief is wicked and their works are immoral. The Ayah used the (Arabic word) Sa\`a (literally, \`tries' or \`intends'). This word was also used to describe Pharaoh:

ثُمَّ أَدْبَرَ يَسْعَى \- فَحَشَرَ فَنَادَى \- فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى \- فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى \- إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى

(Then he turned his back, Yas\`a (striving hard against Allah). Then he gathered (his people) and cried aloud saying, \`I am your lord, most high.' So Allah, seized him with a punishing example for his last and first transgression. Verily, in this is an instructive admonition for whosoever fears Allah.) (79:22-26)

Sa\`a was also used in the Ayah:

يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ

(O you who believe (Muslims)! When the call is proclaimed for the Salah (prayer) on the day of Friday (Jumu\`ah prayer), As\`aw come to the remembrance of Allah.) (62:9)

This Ayah means, \`(when the call to the Friday prayer is announced) intend and then proceed to attend the Friday prayer.' We should mention that hastening to the mosque is condemed by the Sunnah (as this is another meaning for the word Sa\`a):

«إذَا أَتَيْتُمُ الصَّلَاةَ فَلَا تَأْتُوهَا وَأَنْتُمْ تَسْعَوْنَ، وَأْتُوهَا وَعَلَيْكُمُ السَّكِينَةُ والْوَقَار»

(When you come to attend the prayer, do not come in a Sa\`i (haste). Rather, come to it while walking at ease and in peace (or grace). )

The hypocrite has no motive in this life but to cause mischief and to destroy the crops and the offspring, including what the animals produce and what the people depend on for their livelihood. Mujahid said, "If the hypocrite strives for mischief in the land, Allah prevents the rain from falling and thus the crops and the offspring perish." The Ayah continues:

وَاللَّهُ لاَ يُحِبُّ الْفَسَادَ

(...and Allah likes not mischief.) that is, Allah does not like those who possess these characteristics, or those who act like this.

## Rejecting Advice is Characteristic of the Hypocrites

Allah said:

وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالإِثْمِ

(And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime.)

This Ayah indicates that when the hypocrite, who deviates in his speech and deeds, is advised and commanded to fear Allah, refrain from his evil deeds and adhere to the truth, he refuses and becomes angry and outraged, as he is used to doing evil. This Ayah is similar to what Allah said:

وَإِذَا تُتْلَى عَلَيْهِمْ ءَايَـتُنَا بَيِّنَـتٍ تَعْرِفُ فِى وُجُوهِ الَّذِينَ كَفَرُواْ الْمُنْكَرَ يَكَـدُونَ يَسْطُونَ بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ ءَايَـتُنَا قُلْ أَفَأُنَبِّئُكُم بِشَرٍّ مِّن ذلِكُمُ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُواْ وَبِئْسَ الْمَصِيرُ

(And when Our clear verses are recited to them, you will notice a denial on the faces of the disbelievers! They are nearly ready to attack with violence those who recite Our verses to them. Say: "Shall I tell you of something worse than that The Fire (of Hell) which Allah has promised to those who disbelieved, and worst indeed is that destination!) (22:72)

This is why in this Ayah, Allah said:

فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ

(So enough for him is Hell, and worst indeed is that place to rest) meaning, the Fire is enough punishment for the hypocrite.

## The Sincere Believer prefers pleasing Allah

Allah said:

وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ

(And of mankind is he who would sell himself, seeking the pleasure of Allah.)

After Allah described the evil characteristics of the hypocrites, He mentioned the good qualities of the believers. Allah said:

وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ

(And of mankind is he who would sell himself, seeking the pleasure of Allah.)

Ibn \`Abbas, Anas, Sa\`id bin Musayyib, Abu \`Uthman An-Nahdi, \`Ikrimah and several other scholars said that this Ayah was revealed about Suhayb bin Sinan Ar-Rumi. When Suhayb became a Muslim in Makkah and intended to migrate (to Al-Madinah), the people (Quraysh) prevented him from migrating with his money. They said that if he forfeits his property, he is free to migrate. He abandoned his money and preferred to migrate, and Allah revealed this Ayah about him. \`Umar bin Khattab and several other Companions met Suhayb close to the outskirts of Al-Madinah at Al-Harrah (flat lands with black stones). They said to him, "The trade has indeed been successful." He answered them, "You too, may Allah never allow your trade to fail. What is the matter" \`Umar told him that Allah has revealed this Ayah (2:207) about him. It was also reported that Allah's Messenger said, "The trade has been successful, O Suhayb!"

The meaning of the Ayah (2:207) includes every Mujahid in the way of Allah. Allah said in another Ayah:

إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَلَهُمْ بِأَنَّ لَهُمُ الّجَنَّةَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْءانِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِى بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

(Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the Paradise. They fight in Allah's cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Tawrah and the Injil and the Qur'an. And who is truer to his covenant than Allah Then rejoice in the bargain which you have concluded. That is the supreme success.) (9:111)

When Hisham bin \`Amr penetrated the lines of the enemy, some people criticized him. \`Umar bin Al-Khattab and Abu Hurayrah refuted them and recited this Ayah:

وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ

(And of mankind is he who would sell himself, seeking the pleasure of Allah. And Allah is full of kindness to (His) servants.)


ayah_text: And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption.

ayah_text_ar: وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ ٱلْحَرْثَ وَٱلنَّسْلَ ۗ وَٱللَّهُ لَا يُحِبُّ ٱلْفَسَادَ


ayah_text: And when it is said to him, "Fear Allah," pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place.

ayah_text_ar: وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتْهُ ٱلْعِزَّةُ بِٱلْإِثْمِ ۚ فَحَسْبُهُۥ جَهَنَّمُ ۚ وَلَبِئْسَ ٱلْمِهَادُ


ayah_text: And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to His servants.

ayah_text_ar: وَمِنَ ٱلنَّاسِ مَن يَشْرِى نَفْسَهُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ ۗ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ


ayah_text: O you who have believed, enter into Islam completely and perfectly and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱدْخُلُوا۟ فِى ٱلسِّلْمِ كَآفَّةً وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَـٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ

ayah_tafsir:
## Entering Islam in its Entirety is obligated

Allah commands His servants who believe in Him and have faith in His Messenger to implement all of Islam's legislation and law, to adhere to all of its commandments, as much as they can, and to refrain from all of its prohibitions. \`Al-\`Awfi said that Ibn \`Abbas said, and also Mujahid, Tawus, Ad-Dahhak, \`Ikrimah, Qatadah, As-Suddi and Ibn Zayd said that Allah's statement:

ادْخُلُواْ فِي السِّلْمِ

(Enter Silm) means Islam. Allah's statement:

كَآفَّةً

(...perfectly) means, in its entirety. This is the Tafsir of Ibn \`Abbas, Mujahid, Abu Al-\`Aliyah, \`Ikrimah, Ar-Rabi\` bin Anas, As-Suddi, Muqatil bin Hayyan, Qatadah and Ad-Dahhak. Mujahid said that the Ayah means, \`Perform all the good works and the various pious deeds, this is especially addressed to those from among the People of the Scripture who embraced the faith.'

Ibn Abu Hatim reported that Ibn \`Abbas said that:

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ادْخُلُواْ فِي السِّلْمِ كَآفَّةً

(O you who believe! Enter Silm perfectly) refers to the believers among the People of the Scripture. This is because they believed in Allah, some of them still followed some parts of the Tawrah and the previous revelations. So Allah said:

ادْخُلُواْ فِي السِّلْمِ كَآفَّةً

(Enter Islam perfectly.) Allah thus commanded them to embrace the legislation of the religion of Muhammad in its entirety and to avoid abandoning any part of it. They should no longer adhere to the Tawrah.

Allah then said:

وَلاَ تَتَّبِعُواْ خُطُوَتِ الشَّيْطَـنِ

(...and follow not the footsteps of Shaytan) meaning, perform the acts of worship and avoid what Satan commands you to do. This is because:

إِنَّمَا يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَآءِ وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ

(He (Shaytan) commands you only what is evil and Fahsha' (sinful), and that you should say about Allah what you know not.) (2:169) and:

إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُواْ مِنْ أَصْحَـبِ السَّعِيرِ

(He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.) (35:6) Hence, Allah said:

إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

(Verily, he is to you an open enemy.)

Allah said:

فَإِن زَلَلْتُمْ مِّن بَعْدِ مَا جَآءَتْكُمُ الْبَيِّنَـتُ

(Then if you slide back after the clear signs have come to you) meaning, if you deviate from the Truth after clear proofs have been established against you,

فَاعْلَمُواْ أَنَّ اللَّهَ عَزِيزٌ

(...then know that Allah is All-Mighty) in His punishment, and no one can escape His vengeance or defeat Him.

حَكِيمٌ

(All-Wise) in His decisions, actions and rulings. Hence Abu Al-\`Aliyah, Qatadah and Ar-Rabi\` bin Anas said, "He is Mighty in His vengeance, Wise in His decision."


ayah_text: But if you deviate after clear proofs have come to you, then know that Allah is Exalted in Might and Wise.

ayah_text_ar: فَإِن زَلَلْتُم مِّنۢ بَعْدِ مَا جَآءَتْكُمُ ٱلْبَيِّنَـٰتُ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ