Surah 2. Al-Baqara, Ayah 196

The Mecca pilgrimage (hajj) takes place once a year, in the month of Dhu 'l-Hijjah, whereas a pious visit ('umrah) may be performed at any time. In both hajj and 'umrah, the pilgrims are required to walk seven times around the Ka'bah and seven times between As-Safa and Al-Marwah (see notes [127] and [128] above); in the course of the hajj, they must, in addition, attend the gathering on the plain of 'Arafat on the 9th of Dhu 'l-Hijjah (see note [182] below). Irrespective of whether they are performing a full hajj or only an 'umrah, the pilgrims must refrain from cutting or even trimming the hair on their heads from the time they enter the state of pilgrimage (ihram) until the end of the pilgrimage, respectively the pious visit. As mentioned in the sequence, persons who are ill or suffer from an ailment which necessitates the cutting or shaving of one's hair are exempted from this prohibition.

Lit., "until the offering has reached its destination" - i.e., in time or in place; according to Razi, the time of sacrifice is meant here, namely, the conclusion of the pilgrimage, when those who participate in the hajj are expected - provided they can afford it - to sacrifice a sheep, a goat, or the like, and to distribute most of its flesh in charity.

The expression idha amantum (lit., "when you are safe") refers here to safety both from external dangers (e.g., war) and from illness, and is, therefore, best rendered as "hale and secure" - the implication being that the person concerned is in a position, and intends, to participate in the pilgrimage.

This relates to an interruption, for the sake of personal comfort, of the state of pilgrimage (ihram) during the time intervening between the completion of an 'umrah and the performance of the hajj (cf. Manar II, 222). The pilgrim who takes advantage of this facility is obliged to sacrifice an animal (see note [175] above) at the termination of the pilgrimage or, alternatively, to fast for ten days.

Lit., "whose people are not present at the Inviolable House of Worship" - i.e., do not permanently reside there: for, obviously, the inhabitants of Mecca cannot remain permanently in the state of ihram.

This refers not merely to a possible violation of the sanctity of the pilgrimage but also, in a more general way, to all deliberate violations of God's ordinances.

 Ḥajj, the pilgrimage to Mecca, is required at least once in a Muslim’s lifetime if they are physically and financially able to. ’Umrah, which is a short version of ḥajj, is recommended, but not obligatory.

For residents in Mecca the question does not arise. They are there every day, and there is no question of umra for them.

This closes the section about the duties of fighting and introduces the connected question of pilgrimage in a sort of transition. Fighting is connected with fear, and while it is meritorious to obey God, we are warned that we must not allow our selfish passions to carry us away, because it is in such times of stress that our spirit is tested. Verse 195 ended with a benediction for those who do good. This verse ends with a warning to those who take advantage of God's cause to transgress the limits, for the punishment is equally sure. The next verse shows us the pitfalls we must avoid in a large concourse of people.

See ii. 158, n. 161. The Hajj is the complete pilgrimage, of which the chief rites are during the first ten days of the month of Zul-hajj. The umra is a less formal pilgrimage at any time of the year. In either case, the intending pilgrim commences by putting on a simple garment of unsewn cloth in two pieces when he is some distance yet from Mecca. The putting on of the pilgrim garb (ihram) is symbolical of his renouncing the vanities of the world. After this and until the end of the pilgrimage he must not wear other clothes, or ornaments, anoint his hair, use perfumes, hunt, or do other prohibited acts. The completion of the pilgrimage is symbolised by the shaving of the head for men, and the cutting off of a few locks of the hair of the head for women, the putting off of the ihram and the resumption of the ordinary dress.

If any one is taken ill after putting on the ihram, so that he has to put on other clothes, or if he has trouble or skin disease in his head or insects in his hair, and he has to shave his head before completion, he should fast (three days, say the Commentators), or feed the poor, or offer sacrifice.

When this was revealed, the city of Mecca was in the hands of the enemies of Islam, and the regulations about the fighting and the pilgrimage came together and were interconnected. But the revelation provides, as always, for the particular occasion, and also for normal conditions. Mecca soon passed out of the hands of the enemies of Islam. People sometimes came long distances to Mecca before the pilgrimage season began. Having performed the umra, they stayed on for the formal Hajj. In case the pilgrim had spent his money, he is shown what he can do, rich or poor, and yet hold his head high among his fellows, as having performed all rites as prescribed.