Surah 2. Al-Baqara

AND PERFORM the pilgrimage and the pious visit [to Mecca]¹⁷⁴ in honour of God; and if you are held back, give instead whatever offering you can easily afford. And do not shave your heads until the offering has been sacrificed;¹⁷⁵ but he from among you who is ill or suffers from an ailment of the head shall redeem himself by fasting, or alms, or [any other] act of worship. And if you are hale and secure,¹⁷⁶ then he who takes advantage of a pious visit before the [time of] pilgrimage shall give whatever offering he can easily afford;¹⁷⁷ whereas he who cannot afford it shall fast for three days during the pilgrimage and for seven days after your return: that is, ten full [days]. All this relates to him who does not live near the Inviolable House of Worship.¹⁷⁸ And remain conscious of God, and know that God is severe in retribution.¹⁷⁹

  - Mohammad Asad

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.

Complete the Hajj (obligatory pilgrimage to Makkah) and the Umrah (optional visit to Makkah) for the sake of Allah. If you are prevented from proceeding then send such offering for sacrifice as you can afford and do not shave your head until the offerings have reached their destination. But if any of you is ill or has an ailment in his scalp which necessitates shaving, he must pay ransom either by fasting or feeding the poor or offering a sacrifice. If in peacetime anyone wants to take the advantage of performing Umrah and Hajj together, he should make an offering which he can afford; but if he lack the means, let him fast three days during the Hajj and seven days on his return making ten days in all. This order is for the one whose household is not in the precincts of the Sacred Mosque. Fear Allah and know that Allah is strict in retribution.

  - Muhammad Farooq-i-Azam Malik

Perform the pilgrimage and the visit (to Mecca) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the Visit for the Pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whose folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.

  - Marmaduke Pickthall

The pilgrimage shall take place in the months appointed for it.¹⁸⁰ And whoever undertakes the pilgrimage in those [months] shall, while on pilgrimage, abstain from lewd speech, from all wicked conduct, and from quarrelling; and whatever good you may do, God is aware of it. And make provision for yourselves - but, verily, the best of all provisions is God-consciousness: remain, then, conscious of Me, O you who are endowed with insight!

  - Mohammad Asad

Lit., "in the well-known months". Since the hajj culminates in one particular month (namely, Dhu 'l-Hijjah), the plural apparently refers to its annual recurrence. It should, however, be noted that some commentators understand it as referring to the last three months of the lunar year.

Hajj is in the well known months. He who undertakes to perform it must abstain from husband-wife relationship, obscene language, and wrangling during Hajj. Whatever good you do, Allah knows it. Take necessary provisions with you for the journey, and piety is the best provision of all. Fear Me, O people endowed with understanding.

  - Muhammad Farooq-i-Azam Malik

The pilgrimage is (in) the well known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (here after); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.

  - Marmaduke Pickthall

[However,] you will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Sustainer.¹⁸¹ And when you surge downward in multitudes from 'Arafat,¹⁸² remember God at the holy place, and remember Him as the One who guided you after you had indeed been lost on your way;¹⁸³

  - Mohammad Asad

I.e., by trading while in the state of ihram. Muhammad 'Abduh points out (in Manar II, 231) that the endeavour "to obtain any bounty from your Sustainer" implies God-consciousness and, therefore, constitutes a kind of worship - provided, of course, that this endeavour does not conflict with any other, more prominent religious requirement.

The gathering of all pilgrims on the plain of 'Arafat, east of Mecca, takes place on the 9th of Dhu 'l-Hijjah and constitutes the climax of the pilgrimage. The pilgrims are required to remain until sunset on that plain, below the hillock known as Jabal ar-Rahmah ("the Mount of Grace") - a symbolic act meant to bring to mind that ultimate gathering on Resurrection Day, when every soul will await God's judgment. Immediately after sunset, the multitudes of pilgrims move back in the direction of Mecca, stopping overnight at a place called Muzdalifah, the "holy place" referred to in the next clause of this sentence.

Lit., "and remember Him as He has guided you, although before that you had indeed been among those who go astray".

There is no blame on you if you seek the bounty of your Rabb during this journey. When you return from Arafat (stop at Muzdalifah and) praise Allah near Mash'ar-il-Haram. Praise Him as He has guided you, for before this you were from the people who had lost the Right Way.

  - Muhammad Farooq-i-Azam Malik

It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.

  - Marmaduke Pickthall

and surge onward together with the multitude of all the other people who surge onward,¹⁸⁴ and ask God to forgive you your sins: for, verily, God is much-forgiving, a dispenser of grace.

  - Mohammad Asad

Lit., "surge onward in multitudes whence the people surge onward in multitudes": thus the pilgrims are called upon to submerge their individualities, at that supreme moment of the pilgrimage, in the consciousness of belonging to a community of people who are all equal before God, with no barrier of race or class or social status separating one person from another.

Then return from where the others return and ask Allah's forgiveness; surely Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

Then hasten onward from the place whence the multitude hasteneth onward, and ask forgiveness of Allah. Lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

And when you have performed your acts of worship, [continue to] bear God in mind as you would bear your own fathers in mind - nay, with a yet keener remembrance!¹⁸⁵ For there are people who [merely] pray, "O our Sustainer! Give us in this world" - and such shall not partake in the blessings of the life to come.

  - Mohammad Asad

Most of the commentators see in this passage a reference to the custom of the pre-Islamic Arabs to extol, on the occasion of various gatherings, the greatness and the supposed virtues of their ancestors. Some of the earliest Islamic scholars, however - e.g., Ad-Dahhak, Ar-Rabi' and Abu Muslim - are of the opinion that what is meant here are actual fathers (or, by implication, both parents), whom a child usually considers to be the embodiment of all that is good and powerful (see Razi's commentary on this verse).

When you have fulfilled your sacred duties, praise Allah as you used to praise your forefathers or with deeper reverence. There are some who say: "Our Rabb! Give us abundance in this world." Such people will not have any share in the hereafter.

  - Muhammad Farooq-i-Azam Malik

And when ye have completed your devotions, then remember Allah as ye remember your fathers or with a more lively remembrance. But of mankind is he who saith: "Our Lord! Give unto us in the world," and he hath no portion in the Hereafter.

  - Marmaduke Pickthall

But there are among them such as pray, "O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire":

  - Mohammad Asad

But there are others who say: "Our Rabb! Give us the good life, both in this world and in the Hereafter and save us from the torment of the fire."

  - Muhammad Farooq-i-Azam Malik

And of them (also) is he who saith: "Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire."

  - Marmaduke Pickthall

it is these that shall have their portion [of happiness] in return for what they have earned. And God is swift in reckoning.

  - Mohammad Asad

Such people shall have their due share in both worlds according to what they have earned, Allah is swift in settling the accounts.

  - Muhammad Farooq-i-Azam Malik

For them there is in store a goodly portion out of that which they have earned. Allah is swift at reckoning.

  - Marmaduke Pickthall

And bear God in mind during the appointed days;¹⁸⁶ but he who hurries away within two days shall incur no sin, and he who tarries longer shall incur no sin, provided that he is conscious of God. Hence, remain conscious of God, and know that unto Him you shall be gathered.

  - Mohammad Asad

These are the days following the "Festival of Sacrifices" ('id al-adha'), which takes place on the 10th of Dhu 'l-Hijjah. The pilgrims are obliged to spend at least two of these days in the valley of Mina, about half-way between 'Arafat and Mecca.

Celebrate the praises of Allah during these appointed days. If anyone hastens to leave Mina after two days or stays there a day longer there is no blame on him provided he spends these days in piety. Fear Allah and remember that you will surely be gathered before Him.

  - Muhammad Farooq-i-Azam Malik

Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.

  - Marmaduke Pickthall

NOW THERE IS a kind of man¹⁸⁷ whose views on the life of this world may please thee greatly, and [the more so as] he cites God as witness to what is in his heart and is, moreover, exceedingly skillful in argument.¹⁸⁸

  - Mohammad Asad

Lit., "among the people there is he" (or "such as"). Since there is no valid reason to suppose, as some commentators do, that this refers to a particular person - a contemporary of the Prophet - the most reliable authorities hold that the above passage has a general meaning (cf. Razi). As the context shows, it is a further elaboration of the allusion, made in {2:200-201}, to two contrasting attitudes: the attitude of people whose only real concern is the life of this world, and that of people who are mindful of the hereafter as well as, or even more than, their present life.

Lit., "the most contentious of adversaries in a dispute". According to Az-Zajjaj (quoted by Razi), this signifies a person who is always able to defeat his opponent in a controversy by the use of extremely adroit and often misleading arguments. It is obvious that this passage refers to people who hold plausible and even admirable views regarding a possible improvement of human society and of man's lot on earth, but at the same time refuse to be guided by what they regard as "esoteric" considerations - like belief in a life after death - and justify their exclusive preoccupation with the affairs of this world by seemingly sound arguments and a stress on their own ethical objectives ("they cite God as witness to what is in their hearts"). There is an inescapable affinity between the mental attitude described in the above passage and the one spoken of in {2:8-12}.

Among the people there is one whose speech fascinates you in this worldly life; he may even call upon Allah to witness what is in his heart, yet he is your staunch opponent.

  - Muhammad Farooq-i-Azam Malik

And of mankind there is he whose conversation on the life of this world pleaseth thee (Muhammad), and he calleth Allah to witness as to that which is in his heart; yet he is the most rigid of opponents.

  - Marmaduke Pickthall

But whenever he prevails, he goes about the earth spreading corruption and destroying [man's] tilth and progeny:¹⁸⁹ and God does not love corruption.

  - Mohammad Asad

Lit., "he hastens about the earth (or "strives on earth"] to spread corruption therein and to destroy tilth and progeny". Most of the commentators see in this sentence an indication of a conscious intent on the part of the person thus described; but it is also possible that the particle li in li-yufsida (generally taken to mean "in order that he might spread corruption") plays in this context the role of what the grammarians call a lam al-'aqibah, "the [letter] lam used to denote a consequence" - i.e., regardless of the existence or non-existence of a conscious intent. (By rendering the sentence the way I do it, both possibilities are left open.) As regards the expression harth (rendered by me as "tilth"), its primary significance is "gain" or "acquisition" through labour; and thus it often signifies "worldly goods" (see Lane II, 542), and especially the crops obtained by tilling land, as well as the tilled land itself. If harth is understood in this context as "tilth", it would apply, metaphorically, to human endeavours in general, and to social endeavours in particular. However, some commentators - basing their opinion on the Qur'anic sentence, "your wives are your tilth" ( 2:223 )- maintain that harth stands here for "wives" (cf. Razi, and the philologist Al-Azhari, as quoted in Manar II, 248): in which case the "destruction of tilth and progeny" would be synonymous with an upsetting of family life and, consequently, of the entire social fabric. According to either of these two interpretations, the passage has the following meaning: As soon as the mental attitude described above is generally accepted and made the basis of social behaviour, it unavoidably results in widespread moral decay and, consequently, social disintegration.

And when he leaves you, he directs his efforts towards causing mischief in the land, destroying crops and cattle. Allah, Whom he makes his witness, does not like mischief.

  - Muhammad Farooq-i-Azam Malik

And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief.

  - Marmaduke Pickthall

And whenever he is told, "Be conscious of God," his false pride drives him into sin: wherefore hell will be his allotted portion - and how vile a resting-place!

  - Mohammad Asad

When it is said to him "Fear Allah," arrogance carries him off to sin. Hell will be the proper place for such a person, which is indeed an evil refuge.

  - Muhammad Farooq-i-Azam Malik

And when it is said unto him: Be careful of thy duty to Allah, pride taketh him to sin. Hell will settle his account, an evil resting place.

  - Marmaduke Pickthall

But there is [also] a kind of man who would willingly sell his own self in order to please God:¹⁹⁰ and God is most compassionate towards His servants.

  - Mohammad Asad

Lit., "there is such as would sell his own self out of a desire for God's pleasure": i.e., would give up all his personal interests if compliance with God's will were to demand it.

And among people there is one who would give away his life to seek the pleasure of Allah. Allah is affectionate to His devotees.

  - Muhammad Farooq-i-Azam Malik

And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen.

  - Marmaduke Pickthall

O you who have attained to faith! Surrender yourselves wholly unto God,¹⁹¹ and follow not Satan's footsteps, for, verily, he is your open foe.

  - Mohammad Asad

Lit., "enter wholly into self-surrender". Since self-surrender to God is the basis of all true belief, some of the greatest commentators (e.g., Zamakhshari, Razi) hold that the address, "O you who have attained to faith" cannot refer here to Muslims - a designation which, throughout the Qur'an, literally means "those who have surrendered themselves to God" - but must relate to people who have not yet achieved such complete self-surrender: that is, to the Jews and the Christians, who do believe in most of the earlier revelations but do not regard the message of the Qur'an as true. This interpretation would seem to be borne out by the subsequent passages.

O believers enter into Islam completely and do not follow the footsteps of Shaitan, surely he is your clear-cut enemy.

  - Muhammad Farooq-i-Azam Malik

O ye who believe! Come, all of you, into submission (unto Him); and follow not the footsteps of the devil. Lo! he is an open enemy for you.

  - Marmaduke Pickthall

And if you should stumble after all evidence of the truth has come unto you, then know that, verily, God is almighty, wise.

  - Mohammad Asad

If you falter after receiving the clear-cut message, then keep in mind that Allah is Mighty, Wise.

  - Muhammad Farooq-i-Azam Malik

And if ye slide back after the clear proofs have come unto you, then know that Allah is Mighty, Wise.

  - Marmaduke Pickthall

Are these people¹⁹² waiting, perchance, for God to reveal Himself unto them in the shadows of the clouds, together with the angels - although [by then] all will have been decided, and unto God all things will have been brought back?¹⁹³

  - Mohammad Asad

Lit., "they" - obviously referring to the people addressed in the preceding two verses.

I.e., it will be too late for repentance. All commentators agree in that the "decision" relates to the unequivocal manifestation of God's will on the Day of Judgment, which is alluded to in the words, "when unto God all things will have been brought back". Since, in the next verse, the children of Israel are addressed, it is possible that this rhetorical question is connected with their refusal, in the time of Moses, to believe in the divine message unless they "see God face to face" (cf. 2:55 ).

Are they waiting for Allah to come down to them in the shadow of clouds, along with the angels, and make His decision known? Ultimately all matters will be presented to Allah for decision.

  - Muhammad Farooq-i-Azam Malik

Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels? Then the case would be already judged. All cases go back to Allah (for judgment).

  - Marmaduke Pickthall