2-197 The months of the pilgrimage are well known; so whoever determines to perform pilgrimage therein there shall be no immodest speech, nor abusing, nor altercation in the pilgrimage. And whatever good you do, Allah knows it.a And make provision for yourselves, the best provision being to keep one’s duty. And keep your duty to Me, O men of understanding.b
ٱلۡحَجُّ أَشۡهُرٌ۬ مَّعۡلُومَـٰتٌ۬ۚ فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلۡحَجِّۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٍ۬ يَعۡلَمۡهُ ٱللَّهُۗ وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۚ وَٱتَّقُونِ يَـٰٓأُوْلِى ٱلۡأَلۡبَـٰبِ (١٩٧)
2-197a فَرَضَ – The meaning of فَرۡض is cutting something hard and making a mark on it. And for this reason, the cutting of an order is called فَرۡض and it is somewhat similar to ایجاب but ایجاب or making it obligatory is spoken of with reference to the situation and context and فَرۡض with reference to cutting an order (R). So the meaning of فَرَضَ is made it incumbent and obligatory. And the meaning of فَرَضۡنا in the verse: سُورَةٌ أَنزَلۡنَـٰهَا وَفَرَضۡنَـٰهَا (A chapter which We have revealed and made obligatory…) (24:1) is that We have made it obligatory for you to act on it, and it has the same meaning in: إِنَّ ٱلَّذِى فَرَضَ عَلَيۡكَ ٱلۡقُرۡءَانَ (He who has made the Quran binding on thee…) (28:85).
فُسُوقَ – For the meaning of فَسَقَ see 2-26b, but according to Ibn Abbas, Ibn Umar, Mujahid and others, the meaning here is سباب (curse or abuse). Such a meaning is shown in: بِئۡسَ ٱلِٱسۡمُ ٱلۡفُسُوقُ (Evil is a bad name after faith) (49:11) that فُسُوقَ is all such names that a person dislikes. Accordingly, this is the meaning that is given in Taj al-Arus. There is also a hadith: سباب المسلم فسوق (abusing a Muslim is فُسُوقَ ). Hence the meaning here is abuse.
The topic of Hajj continues from the previous section. The first thing that is stated is that the months of pilgrimage are well known, and these are Shawaal, Dhul Quidah and the first ten days of Dhul Hijja. The state of Ahram can only be entered into during these two months and ten days.
The objective of Hajj: There are three things that are specified as prohibited during Hajj – talk that is indicative of the relationship between men and women, use of abusive and curse words, and altercations. There is an indication in these three prohibitions regarding the objective of Hajj and the spiritual status that Hajj can raise a person to. The first thing is that Hajj is a manifestation of a pious person’s passionate love of Allah. It is this love that impels him to leave the comfort of his home for a new land, and to shed his fancy clothes for the opportunity to see, and to show, that before the love of Allah all other desires or love pale into insignificance. Mention of worldly love and fondness of which the best example is the love of a man and woman is prohibited so that there may be no adulteration in the manifestation of pure Divine love and adoration. The second objective of Hajj is to show equality of mankind in which a king and a beggar stand equally dressed in a like manner because all people are equal in the sight of Allah. For this reason, abusive language is also forbidden because the equality of mankind is based on sanctity of life, safeguard of wealth and protection of human dignity. This last aspect is often overlooked and forgotten by people. All such actions that run counter to the equality of mankind are prohibited. Hajj is the pinnacle of the spiritual progress of a person, and since quarrels are corrosive to inner peace and contentment, a prohibition is placed on squabbling during Hajj so that nothing should interfere with the spiritual contentment one should find during Hajj. In the end, there is an exhortation to do good deeds so that Allah who is aware of one’s good deeds may reward them. Thus, the mere abstaining from some disagreeable actions is not the end of the spiritual road, but instead while desisting from such actions, one should progress in goodness, advance in the love of Allah, the Most High, serve humanity, and develop bonds of love and affection for the sake of Allah.
2-197b تَزَوَّدُواْ – Its root is زاد and the meaning of زَیادَة is to add or increase (R), as in وَنَزۡدَادُ كَيۡلَ بَعِيرٍ (and have in addition the measure of a camel-load) (12:65), وَمَا زَادَهُمۡ إِلَّآ إِيمَـٰنً۬ا وَتَسۡلِيمً۬ا (And it only added to their faith and submission) (33:22) and فَزَادَهُمُ ٱللَّهُ مَرَضً۬اۖ (…so Allah increased their disease) (2:10). And زاد is spoken of a thing that is stored because it is more than the immediate need, and تزوُّد is provision for a journey.
Hajj requires provisions for the way: There is a romantic coloring to Hajj but certain people under the guise of romanticism adopt actions which are wrong and a stop was put to them. Mention is made in Bukhari of the people of Yemen who did not take provisions for the way and said that they trusted Allah to provide for them. There is also a narration of Ibn Umar that some people in the state of ahraam would throw away their provisions for the way, and the result was that they had to resort to begging, or theft or some other illegal way to get money because it was not possible to survive. Hence it is stated that provisions for the way should be taken. Otherwise, at a minimum, pilgrims would have to ask for alms. There is a great lesson of self-respect in this that is imparted to Muslims.
Provision for the Hereafter: A twist is then given to the narration from the physical to the spiritual by stating that if provisions are necessary for this small journey, how much more necessary is it to gather provisions for that great journey to the Hereafter? And the provisions for the Hereafter are righteousness.
2-198 It is no sin for you that you seek the bounty of your Lord.a So when you press on from ‘Arafat, remember Allah near the Holy Monument,b and remember Him as He has guided you, though before that you were certainly of the erring ones.c
لَيۡسَ عَلَيۡڪُمۡ جُنَاحٌ أَن تَبۡتَغُواْ فَضۡلاً۬ مِّن رَّبِّڪُمۡۚ فَإِذَآ أَفَضۡتُم مِّنۡ عَرَفَـٰتٍ۬ فَٱذۡڪُرُواْ ٱللَّهَ عِندَ ٱلۡمَشۡعَرِ ٱلۡحَرَامِۖ وَٱذۡڪُرُوهُ كَمَا هَدَٮٰڪُمۡ وَإِن ڪُنتُم مِّن قَبۡلِهِۦ لَمِنَ ٱلضَّآلِّينَ (١٩٨)
2-198a تَبۡتَغُواْ – Its root is بغی whose meaning has an imputation of going beyond the mean, but in اتبغاء there is no connotation of excess. However, the meaning of the word is confined to an effort to achieve a thing (R).
فضل – its real meaning is increase or growth, and فضل from Allah may be received without effort and striving. But as mentioned in Mufradat, there is also a فضل that is obtained by striving. By pairing فضل with اتبغاء it is made clear that this فضل is obtained by seeking it, as in: فَٱنتَشِرُواْ فِى ٱلۡأَرۡضِ وَٱبۡتَغُواْ مِن فَضۡلِ ٱللَّ (…disperse abroad in the land and seek of Allah’s grace) (62:10) and وَءَاخَرُونَ يَضۡرِبُونَ فِى ٱلۡأَرۡضِ يَبۡتَغُونَ مِن فَضۡلِ ٱللَّ (…and others who travel in the land seeking of Allah’s bounty) (73:20). In all these situations, فضل is the wealth that is earned by trading. There is a narration of Ibn Abbas in Bukhari that in the days of ignorance, markets were held in Ukazha, Matjar and Dhul Majaz. The Muslims thought that perhaps trading was counter to the objectives of Hajj, but Allah states that if the real intention is to perform Hajj, فرض فیھنا لحج and its rites are paramount, and it takes precedence over other things, there is no harm in trading. Abu Muslim states that this permission is for the period after Hajj is completed (RM).
If Hajj is the pinnacle of spiritual perfection, trading is the perfection of physical advancement: The Muslims are required to incorporate both these perfections in themselves. By giving permission to trade alongside Hajj, the importance of trading is highlighted. Unfortunately, along with abandoning the way of spiritual progress, Muslims have also abandoned the way for physical progress, and trading has passed on from their hands to other nations.
2-198b أَفَضۡتُم The meaning of فاض الماء is water flowed with vehemence, as in: تَرَىٰٓ أَعۡيُنَهُمۡ تَفِيضُ مِنَ ٱلدَّمۡعِ (…thou seest their eyes overflow with tears) (5:83). In this verse, the word has been used with reference to tears. It is also used in regard to people to indicate a large influx from a particular locale. The use in this sense being because of a likeness with the flow of water (R). It is in the latter sense that it is used here and in the next verse. And رافاضة فی الحدیث is also used for indulging in talk, as in: لَمَسَّكُمۡ فِى مَآ أَفَضۡتُمۡ فِيهِ (…would certainly have touched you on account of the talk you indulged in) (24:14) and هُوَ أَعۡلَمُ بِمَا تُفِيضُونَ فِيهِۖ (He knows best what you utter concerning it) (46:8).
عَرَفَـٰتٍ۬ – It is derived from ۔عرف And معرفة andعرفان is to find something through reflection and deliberation. It is closely allied with wisdom. The opposite of معرفة is انکار and the opposite of علم is جہل . And عرفات is the name of the plain in which all the pilgrims assemble on the Day of Hajj, that is the ninth day of Dhul Hajj. Just as the name of the day is Yaum e Arafat, the name of the plain Arafat is very appropriate because most certainly on this day and on this plain the populace is granted a special knowledge of Allah, the Most High, and even the most hard-hearted people find their heart melting in the presence of Allah. Millions of people dressed alike and as one body, shout slogans of God’s Unity لبّیك اللّٰھم لبّیك لا شریك لك لبّیك disregard all differences of status, differences of color, differences of race, and knowledge of God as well as the real knowledge of the human soul. The plain of Arafat is some twelve miles from Makkah. Jabl-e-Rahmat is a mound in it, on which the preacher stands to deliver the sermon.
مَشۡعَرِ ٱلۡحَرَامِ – The meaning of مَشۡعَر is a manifest sign, and مَشۡعَرِ ٱلۡحَرَامِ is the name of مُزۡدلِفه (Muzdalifah) where the pilgrims spend the night on their way back from Arafat. The evening (maghrib) and late evening (isha) prayers are combined and said here, as too is the morning (Fajr) prayer.
2-198c Revolution created by Islam: Islam introduced the worship of Allah and transformed the gathering resembling a festival into one where only the name of Allah was heard.
2-199 Then hasten on from where the people hasten on, and ask the forgiveness of Allah. Surely Allah is Forgiving, Merciful.a
ثُمَّ أَفِيضُواْ مِنۡ حَيۡثُ أَفَاضَ ٱلنَّاسُ وَٱسۡتَغۡفِرُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬ (١٩٩)
2-199a ٱسۡتَغۡفِرُواْ – The root of اِسۡتِغۡفار is غفر which means الباس مایصُونُه عن الدّنس (R), meaning to put on a covering that will protect it against dirt (or evil, or improper conduct), and for this reason, it is said: اغفر ثَوۡبۡك فی الوعا , that is, keep your dress protected in a trunk. And it is said: dye the cloth فَاِنَّهٗ اَغۡفَرُ لِلۡوَسَخِ because it is a better protection against dirt (R). Thus, the real meaning of غفر is to protect, and the meaning of اِسۡتِغۡفار is to seek protection. According to Lisan al-Arab, the meaning of غفر is تَغۡطِیة and ستر , that is, to cover, and the meaning of غَفَر اللّٰه ذُنُوبهٗ is that Allah covered his sins (LA). And مِغۡفَر is said for one’s own self because it serves the purpose of protection. It is obvious that protection from sin is of two types. For those sins that one has already committed, the meaning of protection is to be saved from the punishment of those sins. But an even greater protection is to be saved from sinning. Hence both غفر and اِسۡتِغۡفار incorporate protection from sin from both sources. So in some places it means to be saved from punishment of sins committed and in others to be protected from sinning. Accordingly, Qastallani in Sharah Bukhari comments on: غفر لَكَ ٱللَّهُ مَا تَقَدَّمَ مِن ذَنۢبِكَ قد and quotes the meaning of غَفۡر from Barmawi as: الغفر الستر و ھوا ما بین العبد و ا ما بین الذنب و عقوبته that is, the meaning of غفر is to save, and it is between the person and his sin, that is to save the person from becoming guilty, or it is between the sin and its punishment, that is to save a person from the punishment of a sin already committed. And غفار and غفور and غافر which are among the attributes of Allah also incorporate these two meanings and mean one who shelters and one who protects. The first attribute غفار is a superlative form of the other two. The meaning of these in Nihayah is given as: الساتر لذنوب عبادہ و عیوبھم المتجاوز عن خطایا ھم و ذنوبھم that is, One who covers the faults and defects of his servants (that is, one who prevents their faults and defects from becoming manifest) and forgives their faults and shortcomings. By the use of ساتر with متجاوز side by side, it is shown that mention in the first part is of faults and shortcomings that have not yet occurred, as is obvious from the context of the following in the Quran as well: فَإِنَّهُ ۥ ڪَانَ لِلۡأَوَّٲبِينَ غَفُورً۬ا (He is surely Forgiving to those who turn (to Him) (17:25). أَوَّٲبِ is one who keeps turning to God all the time. God’s attribute of غفور for such a person means that Allah saves him from committing sins and prevents him from getting involved in anything sinful. And if the meaning of غَفۡر is taken to be saving from the infliction of punishment, as some linguists write, even then, one is saved from the infliction of punishment in two ways, that is, that one does not commit the thing that brings punishment, or that Allah forgives a trespass that is committed and thus saves one from punishment.
There is definitive proof of the use of the word in the Quran in both these senses. First, where عَفۡو and غفر are mentioned together, عَفۡو is placed before غفر. The meaning of عَفۡو is to erase sin, that is to save one from its punishment, and the meaning of غفر in this case cannot be any other than protection from committing sin. See 2:286c. Second, اِسۡتِغۡفار is given a high status among the qualities of virtuous persons, as in: ٱلصَّـٰبِرِينَ وَٱلصَّـٰدِقِينَ وَٱلۡقَـٰنِتِينَ وَٱلۡمُنفِقِينَ وَٱلۡمُسۡتَغۡفِرِينَ بِٱلۡأَسۡحَارِ (The patient and the truthful, and the obedient, and those who spend, and those ask Divine protection in the morning times) (3:17), where the first place is accorded to those who are patient, that is, who endure during times of difficulties, the second place is accorded to those who are truthful, third to those who are obedient with humility, fourth who spend their resources and strengths in the way of Allah, and finally those who do اِسۡتِغۡفار in the morning. See 3:17a. Third, the need for اِسۡتِغۡفار is also stated to exist in Jannat, which shows that it is merely a prayer for a higher degree because entry into the Jannah will only be after all sins are forgiven. Thus, when the following prayer of those in Jannah is mentioned: رَبَّنَآ أَتۡمِمۡ لَنَا نُورَنَا وَٱغۡفِرۡ لَنَا (Our Lord, make perfect for us our light, and grant us protection) (66:8) it means most certainly staying in the protection of Allah.
Racial distinctions erased: The first part of the verse that states: “Then hasten on from where the people hasten on,” erases a distinction that some tribes made for themselves. To create a distinction, the Quraysh and Kinana who were named Hamas would return from Muzdalifah and not proceed to Arafat. To remove such distinctions, the injunction was given that all pilgrims should proceed to Arafat and then return from there.
The mention of اِسۡتِغۡفار follows. The commentary on this in the Bukhari states: و اِسۡتِغۡفار وا اللّٰه إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬ حتٰے ترموا الجمرت. Thus, رمیٰ جمار (stoning) is included in the mention of this اِسۡتِغۡفار , and in this way, the real significance of رمیٰ جمار is revealed. The true rationale for Hajj is to generate a state of loving relationship with God and to generate it as a reality that will be seared in the memory and have long-time impact on the soul. For this reason, all clothes are dispensed with, and all male pilgrims are clad in just two unstitched sheets, with all distinctions of status, importance, authority, fashion are erased. The significance of stoning is to show that a Muslim will never compromise with evil, nor is a Muslim negligent towards the forces of evil. Instead, a Muslim is always ready to contest them, and is constantly engaged in distancing himself from them. The meaning of throwing a stone at something is that the person will not allow that thing to come close, and that they will wage a war against it. Similarly, one of the rites of Hajj requires running and walking at a brisk pace which is meant to convey that every kind of progress whether spiritual or physical is achieved by striving and not by sitting at home. The significance of circumambulating around the House of Unity is to be always around the real center of goodness. The meaning of اِسۡتِغۡفار here too is to ask protection of Allah from committing sins.
2-200 And when you have performed your devotions, laud Allah as you lauded your fathers, rather a more hearty lauding.a But there are some people who say, Our Lord, give us in the world. And for such there is no portion in the Hereafter.
فَإِذَا قَضَيۡتُم مَّنَـٰسِكَڪُمۡ فَٱذۡڪُرُواْ ٱللَّهَ كَذِكۡرِكُمۡ ءَابَآءَڪُمۡ أَوۡ أَشَدَّ ذِڪۡرً۬اۗ فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنۡيَا وَمَا لَهُ ۥ فِى ٱلۡأَخِرَةِ مِنۡ خَلَـٰقٍ۬ (٢٠٠)
2-200a Stopped from praising ancestors: In the Days of Ignorance, fairs were held after Hajj in which people used to glorify their ancestors and lavish great praise on them. This practice was stopped and replaced by remembrance of Allah, which is the real way to success. Glorification of ancestors is an obstacle in the desired path and hence this tradition was ended. Unfortunately, the Muslims today have fallen into the same habit of living in their past glories and consider it sufficient for their greatness that they are the children of kings and from the family of the Holy Prophet. Through the remembrance of Allah, a person can himself walk on the path which leads to greatness, as is stated: فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ (Therefore glorify Me, I will make you eminent) (2:152).
2-201 And there are some among them who say: Our Lord, grant us good in this world and good in the Hereafter, and save us from the chastisement of the Fire.a
وَمِنۡهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنۡيَا حَسَنَةً۬ وَفِى ٱلۡأَخِرَةِ حَسَنَةً۬ وَقِنَا عَذَابَ ٱلنَّارِ (٢٠١)
2-201a A comprehensive prayer for this world and the Hereafter: There is a mention of two prayers, in this verse and the one before it. The first prayer is of those whose efforts are confined to this world. If they ask for something from God at all, it is for the life of this world. This is athe condition of today’s civilized world. But the education that Allah imparts to the Muslims is that they should keep both objectives in mind of exceling in this world and in their faith. They should not desire excellence in just one. The mention of this prayer, which teaches a Muslim to combine progress in both the worlds, is very appropriate with discussion of Hajj, because the pilgrims can both perform Hajj and trade, and reach the pinnacle of spiritual and physical lives.
The desire for the good things of this life: According to a hadith in Bukhari, the Holy Prophet’s prayer was: رَبَّنَآ ءَاتِنَا فِى ٱلدُّنۡيَا حَسَنَةً۬ وَفِى ٱلۡأَخِرَةِ حَسَنَةً۬ , and in the Hadith collection of Imam Hamble, there is a narration in which Hazrat Anas was asked what the Holy Prophet prayed most frequently, and he cited this prayer. According to another narration, the Holy Prophet went to enquire about the health of a person and asked about his condition. The person said, that he prayed to God that whatever punishment God would mete out to him in the Hereafter be given to him now. The Holy Prophet replied that instead he should pray \: رَبَّنَآ ءَاتِنَا فِى ٱلدُّنۡيَا حَسَنَةً۬ وَفِى ٱلۡأَخِرَةِ حَسَنَةً۬ وَقِنَا عَذَابَ ٱلنَّارِ
2-202 For those there is a portion on account of what they have earned. And Allah is Swift in reckoning.a
أُوْلَـٰٓٮِٕكَ لَهُمۡ نَصِيبٌ۬ مِّمَّا كَسَبُواْۚ وَٱللَّهُ سَرِيعُ ٱلۡحِسَابِ (٢٠٢)
2-202a سَرِيعُ ٱلۡحِسَابِ – سَرِيعُ is derived from سرع and سُرۡعة is the opposite of بطاء which means not to delay or be sluggish about work. And سَرِيعُ is one who does not delay and is not sluggish, as in: إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ (Surely they used to vie, one with another, in good deeds…) (21:90), and وَسَارِعُوٓاْ إِلَىٰ مَغۡفِرَةٍ۬ مِّن رَّبِّڪُمۡ (And hasten to forgiveness from your Lord…) (3:133). The meaning of حِسَابِ is well known. حِسَابِ in concern to a matter is so called because it is used to estimate that which is most economical, being neither in excess of the actual measure nor less than it (T). Hence حسیب which is one of the attributes of Allah means sufficient. And the meaning of the statement that Allah is سَرِيعُ ٱلۡحِسَابِ (swift in reckoning) is that whatever action a person takes its reckoning takes place concurrently, and the fact that the reckoning of one person is taking place does not delay the reckoning of another. It is not just in the Hereafter that it will not take a long time to call everybody to account because even in this world there is no delay. The knowledge that is imparted here is that Divine reckoning is taking place in real time and there is no action that its effect does not occur concurrently. On the Day of Judgement though, the effect of actions, which on account of their subtlety are not visible in this world will become clearly manifest. There is a clear indication of this in the following verse: لَّقَدۡ كُنتَ فِى غَفۡلَةٍ۬ مِّنۡ هَـٰذَا فَكَشَفۡنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلۡيَوۡمَ حَدِيدٌ۬ (Thou wast indeed heedless of this, but now We have removed from thee thy veil, so thy sight is sharp this day) (50:22). The verse, therefore, conveys that the effects of actions were manifesting concurrently, but O man, you were unmindful of them, and today that veil of neglect is removed, your sight is sharp, and you can see them clearly. So, the reckoning is taking place in real time, but it will be manifested in a new light in the Hereafter that will be palpable. This is in accordance with what is stated in the following verse: وَكُلَّ إِنسَـٰنٍ أَلۡزَمۡنَـٰهُ طَـٰٓٮِٕرَهُ ۥ فِى عُنُقِهِۦۖ وَنُخۡرِجُ لَهُ ۥ يَوۡمَ ٱلۡقِيَـٰمَةِ ڪِتَـٰبً۬ا يَلۡقَٮٰهُ مَنشُورًا (And We have made every man’s actions to cling to his neck, and We shall bring forth to him on the Day of Resurrection a book which he will find wide open) (17:13). Thus, the effect of actions become an integral part of a person in this world, and the person will be able to see them manifestly on the Day of Judgment. For this reason, it is stated immediately afterwards: كَفَىٰ بِنَفۡسِكَ ٱلۡيَوۡمَ عَلَيۡكَ حَسِيبً۬ا (Thine own soul is sufficient as a reckoner against thee this day) (17:14)
2-203 And remember Allah during the appointed days. Then whoever hastens off in two days, it is no sin for him; and whoever stays behind, it is no sin for him,a for one who keeps his duty. And keep your duty to Allah, and know that you will be gathered together to Him.
وَٱذۡكُرُواْ ٱللَّهَ فِىٓ أَيَّامٍ۬ مَّعۡدُودَٲتٍ۬ۚ فَمَن تَعَجَّلَ فِى يَوۡمَيۡنِ فَلَآ إِثۡمَ عَلَيۡهِ وَمَن تَأَخَّرَ فَلَآ إِثۡمَ عَلَيۡهِۚ لِمَنِ ٱتَّقَىٰۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّڪُمۡ إِلَيۡهِ تُحۡشَرُونَ (٢٠٣)
2-203a The reference here is to the days of تشریق which are the three days after the day of sacrifice or یوم النحر . There is no harm if a person leaves after two days.
2-204 And of men is he whose speech about the life of this world pleases thee, and he calls Allah to witness as to that which is in his heart, yet he is the most violent of adversaries.a
وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ (٢٠٤)
2-204a: يُعۡجِب – عجب and تعجُّب is that state of amazement in which a person finds himself when he is unknowledgeable about its cause. The real meaning of اَعۡجَبَ is to be put into this state of amazement. Another meaning is to please or make someone happy (T).
أَلَدُّ – is spoken of a contentious person who is violent in his rejection. Its plural is لُدّ , as in: وَتُنذِرَ بِهِۦ قَوۡمً۬ا لُّدًّ۬ا (…and shouldst warn thereby a contentious people) (19:97). And أَلَدُّ is, as it were, شدید اللَدَ , that is one whose neck is stiff or hard on both sides – one who, when he decides on a thing, persists and does not turn away from it (R).
خِصَامِ – is a verbal noun with the meaning of مخاصَمَة or is the plural of خصم . It means one who quarrels or fights.
Commentators say that the mention here is of Shareeq bin Akhnas, but the words of Quran show clearly that the statement is general. It alludes to hypocritical people, of which there are still many, who harbor ill intentions for a nation and try to undercut the nation while trying to convince the nation that they are well-wishers, and the advice they give is for their benefit. To limit the application of general statements in the Quran to certain individuals is to downgrade the prestige of the Word of God. The relationship of this topic is with the previous subject where war was under discussion. The idea here is to make the Muslims understand that there are people in this world who talk smoothly and show themselves as great humanitarians but harbor injustice and mischief in their heart. Thus, a sketch of the enemies of Islam is given here. Another relationship with the previous subject is that the discussion was about the injunctions of Hajj, and those creating the obstacles to performing Hajj were people of the character described here. They showed themselves as peacemakers, but in reality, were bent on spreading mischief.
2-205 And when he holds authority, he makes effort in the land to cause mischief in it and destroy tilth and offspring; and Allah loves not mischief.
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَۗ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ (٢٠٥)
2-205a تَوَلَّىٰ The meaning of تَوَلَّىٰ narrated by Dahak is غلب وصاروالیاthat is, gain ascendancy and become a ruler. The general meaning of turns back is not meant here.
حَرۡثَ – means preparing the land for cultivation and planting seeds. The cultivated land is also called حَرۡثَ. It is also used as a metaphor for woman, because just as the existence and continuance of the seed is dependent upon land, the continuance of the human race is dependent upon woman. Some commentators interpret حَرۡثَ here to mean woman because of the contextual arrangement as offspring follows حَرۡثَ . Imam Sadiq narrates that by حَرۡثَ here is meant religion and by نَسۡلَ is meant people. But the apparent meanings are more credible.
نسل – Its real meaning is انصال عن الشئ ,that is, to separate off from a thing, and derived from it, it also means to come out quickly, as in: وَهُم مِّن ڪُلِّ حَدَبٍ۬ يَنسِلُونَ (…and they sally forth from every elevated place) (21:96). A person’s children are also called نَسۡل because they come out from the parents (R).
This verse completes the subject of the previous verse. There are many who talk a big game, and propagate great principles for the betterment of the human race, but when they get authority, instead of having sympathy for mankind, they destroy tilth and offspring to benefit their own nation and people. Such actions are termed mischief, and it is explained that the real objective of the government should be to make the fields lush, green, and verdant, and to be the well-wisher of people. The civilized nations of today voice great principles and show themselves as genuine well-wishers of humanity, but when they get the opportunity, they don’t hesitate to trample on the human rights of others. Unfortunately, Muslims did not pay heed to the teachings of the Quran and by turning a blind eye to the real purpose of governance, they sank to a level where the government was taken away from them. They became self-serving, and the betterment of nation no longer remained their objective. They considered their self-indulgence to be the real purpose of government. Even today there are many who manifest great affection for their people and nation but when they reach the highest echelons of power, they forget that and start cutting the roots of their nation.
2-206 And when it is said to him, Be careful of thy duty to Allah, pride carries him off to sin — so hell is sufficient for him. And certainly evil is the resting-place.a
وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِۚ فَحَسۡبُهُ ۥ جَهَنَّمُۚ وَلَبِئۡسَ ٱلۡمِهَادُ (٢٠٦)
2-206a عزة – is that condition that saves a person from being overcome. But sometimes it is used to signify blameworthy or contemptible حمیة and انفة , that is, false bragging, considering oneself superior to others without actually being superior (R). This is the meaning here.
مِھاد – مَھۡد and مِھاد is space prepared for people to walk (R) or both of them are verbal nouns (T) and مَھَد means prepared.
False bragging is an obstacle in achieving perfection: It is the unbelievers who are portrayed here, and it is true that false bragging and انفة are major hindrances in fulfilling one’s responsibilities to God and to humans. These are the foundation of righteousness. To maintain their false prestige, they resort to many absurdities. Unfortunately, false bragging is widespread among current Muslims. They are degraded but still consider themselves to be the most respectful people around, and in pursuance of this pseudo-respectability, they are even insubordinate to Allah. To be a moral person, it is essential to get rid of the superiority complex.
2-207 And of men is he who sells himself to seek the pleasure of Allah. And Allah is Compassionate to the servants.a
وَمِنَ ٱلنَّاسِ مَن يَشۡرِى نَفۡسَهُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِۗ وَٱللَّهُ رَءُوفُۢ بِٱلۡعِبَادِ (٢٠٧)
2-207a The high spiritual status of Prophet’s companions: In contrast with the party of transgressors, a second party is mentioned in this verse, who set the pleasure of Allah as their objective and sacrifice all their desires for it. They neither brag nor consider themselves great even if they become rulers. Instead, they exult in being kind to Allah’s creation, and this is indicated by the statement: وَٱللَّهُ رَءُوفُۢ بِٱلۡعِبَاد . Because they desire the pleasure of Allah and Allah is kind to His servants, it follows that their job too is to be kind to Allah’s creation. There is no specific person who is the object of this verse. The description is quite generally applicable to the Companions of the Holy Prophet. Similarly another place states: إِنَّ ٱللَّهَ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٲلَهُم بِأَنَّ لَهُمُ ٱلۡجَنَّةَۚ (Surely Allah has bought from the believers their persons and their property – theirs (in return) is the Garden) (9:111). Further, the following testimonial was accorded to them: رَضِىَ ٱللَّهُ عَنۡہُمۡ وَرَضُواْ عَنۡهُۚ (Allah is well-pleased with them and they are well-pleased with Allah) (58:22). This is that party that sacrificed all their desires to seek the pleasure of Allah.
2-208 O you who believe, enter into complete peace and follow not the footsteps of the devil. Surely he is your open enemy.a
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱدۡخُلُواْ فِى ٱلسِّلۡمِ ڪَآفَّةً۬ وَلَا تَتَّبِعُواْ خُطُوَٲتِ ٱلشَّيۡطَـٰنِۚ إِنَّهُ ۥ لَڪُمۡ عَدُوٌّ۬ مُّبِينٌ۬ (٢٠٨)
2-208a سِلۡم – the literal meaning is peace but another meaning that occurs is انقیاد و استسلام, that is, obedience. The meaning of enter into peace is that you should be at peace with Allah, and so implies obedience.
ڪَآفَّةً۬ – It is derived from کف which means palm of hand, and also to stop because the hand is used to stop. And کافّ and ڪَآفَّةً۬ (the ت in it is for exaggeration) is in the sense of stopping. A party is also called ڪَآفَّةً۬ , that is, all of them (R). And all of a thing is also called ڪَآفَّةً۬ because it stops the thing from getting dispersed or scattered (Bd).
The need to accept Islam fully: The significance of ٱدۡخُلُواْ فِى ٱلسِّلۡمِ ڪَآفَّةً۬ is to enter Islam fully, that is, a person’s internal and external self should be fully governed by Islam. Or the meaning is that one must be completely obedient to Islam so that there is no hypocrisy in one’s faith. All believers and Muslims are reminded that as they profess Islam to be their religion, they should accept all aspects of it, and not accept some parts and reject others.
2-209 But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise.a
فَإِن زَلَلۡتُم مِّنۢ بَعۡدِ مَا جَآءَتۡڪُمُ ٱلۡبَيِّنَـٰتُ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَزِيزٌ حَڪِيمٌ (٢٠٩)
2-209a The meaning is that if the Muslims suffer a loss on account of their own error, they should not think that the God of Muslims is weak. Their loss is the result of a wise purpose on the part of God.
2-210 They wait for naught but that Allah should come to them in the shadows of the clouds with angels, and the matter has (already) been decided. And to Allah are (all) matters returned.
هَلۡ يَنظُرُونَ إِلَّآ أَن يَأۡتِيَهُمُ ٱللَّهُ فِى ظُلَلٍ۬ مِّنَ ٱلۡغَمَامِ وَٱلۡمَلَـٰٓٮِٕڪَةُ وَقُضِىَ ٱلۡأَمۡرُۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ (٢١٠)
2-210a هَلۡ – is a word that starts an inquiry or a question and is used for interrogation, to warn, to negate, to render someone guilty (R). The meaning here is to negate.
ظُلَلٍ۬ – is the plural of ظلةand ظلّة is that cloud that gives shade (ظِلّ means shade), but its use is generally in a situation that is not likable. Accordingly, its use in the Quran is only in situations of punishment. For example, عَذَابُ يَوۡمِ ٱلظُّلَّةِۚ(Chastisement of the day of Covering) (26:189), لَهُم مِّن فَوۡقِهِمۡ ظُلَلٌ۬ مِّنَ ٱلنَّارِ (They shall have coverings of fire above them (39:16) وَإِذَا غَشِيَہُم مَّوۡجٌ۬ كَٱلظُّلَلِ (And when a wave like awning covers them) (31:32).
The shade of cloud: The subject of this verse reverts to the unbelievers, who were determined to destroy Islam, and would argue that if Islam is the truth are they not destroyed despite their strong opposition. The fact that punishment is mentioned here is clear from the use of the word ظُلَلٍ۬ . What is meant by that Allah should come? To understand this, we need to refer to some other places in the Quran. It is stated in Surah Al-Nahl:هَلۡ يَنظُرُونَ إِلَّآ أَن تَأۡتِيَهُمُ ٱلۡمَلَـٰٓٮِٕڪَةُ أَوۡ يَأۡتِىَ أَمۡرُ رَبِّكَۚ كَذَٲلِكَ فَعَلَ ٱلَّذِينَ مِن قَبۡلِهِمۡۚ (Await they aught but that the angels should come to them or that thy Lord’s command should come to pass) (16:33). The subject of this verse 210 is very similar to that of the verse in Surah Al-Nahal except that instead of: يَأۡتِيَهُمُ ٱللَّهُ فِى ظُلَلٍ۬ مِّنَ ٱلۡغَمَامِ the words يَأۡتِىَ أَمۡرُ رَبِّكَ are used, and in this way, the Quran explains itself, that is, what is meant by coming in the shadows of the cloud is that the command of Allah will come meaning the punishment that He will impose on the unbelievers (and by the use of the words قُضِىَ ٱلۡأَمۡر in this verse, it is clearly communicated that the meaning is the coming of the command of Allah). Further clarity is lent to this by the words at the end: فَعَلَ ٱلَّذِينَ مِن قَبۡلِهِم (Thus did those before them). The previous people also demanded that a destructive punishment befall them for opposing the truth. This demand may be verbal or by their actions. It is obvious that the coming of Allah cannot be His corporeal coming because He is far above physically appearing and going. So what is meant by His coming is the coming of His punishment that will annihilate the efforts of the unbelievers against Islam, and make the Muslims victorious and triumphant, as is given in Surah Al-Hashr: فَأَتَٮٰهُمُ ٱللَّهُ مِنۡ حَيۡثُ لَمۡ يَحۡتَسِبُو (But Allah came to them from a place they expected not) (59:2), although the mention there is for a destructive punishment. As is apparent from the initial part of the verse: هُوَ ٱلَّذِىٓ أَخۡرَجَ ٱلَّذِينَ كَفَرُواْ مِنۡ أَهۡلِ ٱلۡكِتَـٰبِ مِن دِيَـٰرِهِمۡ لِأَوَّلِ ٱلۡحَشۡرِۚ مَا ظَنَنتُمۡ أَن يَخۡرُجُواْۖ وَظَنُّوٓاْ أَنَّهُم مَّانِعَتُهُمۡ حُصُونُہُم مِّنَ ٱللَّهِ فَأَتَٮٰهُمُ ٱللَّهُ مِنۡ حَيۡثُ لَمۡ يَحۡتَسِبُو (He it is Who caused those who disbelieved of the People of the Book to go forth from their homes at the first banishment. You deemed not that they would go forth, while they thought that their fortress would defend them against Allah. But Allah came to them from a place they expected not) the term coming of Allah is equated with the expulsion of Jews from Madinah, which is the destructive punishment, and which also annihilated their conspiracies against Muslims. The purport here is the same, that is, by the coming of Allah is meant the coming of the command of Allah that will totally eradicate their opposition but there is a difference in structure or the noun in the possessive case is omitted, as is often done in a sentence. The purport is یاتیھم امر اللّٰه or the possessive noun is omitted, and the implication is: یاتیھم اللّٰه بما وعدھم به, that is, Allah will bring on them the thing that He has promised them.
The coming of the angels: The coming of the angels also implies punishment for the unbelievers and assistance for the believers. Surah Furqan states: يَوۡمَ يَرَوۡنَ ٱلۡمَلَـٰٓٮِٕكَةَ لَا بُشۡرَىٰ يَوۡمَٮِٕذٍ۬ لِّلۡمُجۡرِمِينَ (On the day when they will see the angels, there will be no good news for the guilty) (25:22), that is the coming of the angels is to punish the guilty. The Quran mentions the coming of angels in all three wars in which the Holy Prophet faced the Quraish. The indication there is the same, for which see (3:124), and see (3:126) for the reason for this coming of the angels. So, by the coming of angels is meant their punishment to some extent or partially overcoming the unbelievers, and by Allah’s coming is meant the final vanquishment of their opposition. This is the reason why in the three battles Badar, Uhad, and Ahzab, there is the mention of the coming of angels when the enemies were the aggressors, but in the conquest of Makkah when the Holy Prophet marched on Makkah and the power of the unbelievers was finally crushed it is called the coming of Allah– because Islam became fully dominant and the power of the enemy was broken for all times to come in Arabia. The specific mention of battles is not made here because if the dominance of Islam was to take place through battles at one time, at another time, the triumph of Islam may come about by some other method, and both the ways are encompassed by امر اللّهٰ.
The translation of قُضِىَ ٱلۡأَمۡر may be in two ways, namely they desire that the matter should be decided, and also as: they wait, but Allah’s decision in the matter has already been made, and it will certainly happen. The second interpretation is more appropriate and contains a clear prophecy of Islam’s final triumph and the vanquishment of the unbelievers.
Bayan-ul-Quran 