ٱلْبَقَرَة ٢٠١
- وَمِنۡهُم dan dari/diantara mereka
- مَّن orang
- يَقُولُ dia berkata/berdoa
- رَبَّنَآ ya Tuhan kami
- ءَاتِنَا berilah kami
- فِي di
- ٱلدُّنۡيَا dunia
- حَسَنَةٗ kebaikan
- وَفِي dan di
- ٱلۡأٓخِرَةِ akhirat
- حَسَنَةٗ kebaikan
- وَقِنَا dan peliharalah kami
- عَذَابَ siksa
- ٱلنَّارِ neraka
Dan di antara mereka ada orang yang berdoa, "Ya Tuhan kami, berilah kami kebaikan di dunia dan kebaikan di akhirat, dan lindungilah kami dari azab neraka."
(Dan di antara mereka ada pula yang berdoa, "Ya Tuhan kami! Berilah kami di dunia kebaikan), artinya nikmat, (di akhirat kebaikan) yakni surga, (dan peliharalah kami dari siksa neraka.") yakni dengan tidak memasukinya. Ini merupakan lukisan tentang keadaan orang-orang musyrik dan keadaan orang-orang beriman, yang tujuannya ialah supaya kita mencari dua macam kebaikan dunia dan akhirat, sebagaimana telah dijanjikan akan beroleh pahala dengan firman-Nya:.
Tafsir Surat Al-Baqarah: 200-202
Apabila kalian telah menyelesaikan ibadah haji kalian, maka berzikirlah dengan menyebut Allah, sebagaimana kalian menyebut-nyebut (membangga-banggakan) nenek moyang kalian, atau (bahkan) berzikirlah lebih banyak dari itu. Maka di antara manusia ada orang yang mendoa, "Ya Tuhan kami, berilah kami (kebaikan) di dunia," dan tiadalah baginya bagian (yang menyenangkan) di akhirat. Dan di antara mereka ada orang yang mendoa, "Ya Tuhan kami, berilah kami kebaikan di dunia dan kebaikan di akhirat, dan perliharalah kami dari siksa neraka." Mereka itulah orang-orang yang mendapat bagian dari apa yang mereka usahakan; dan Allah sangat cepat perhitungan-Nya.
Allah memerintahkan banyak berzikir kepada-Nya sesudah menunaikan manasik dan merampungkannya. Firman Allah subhanahu wa ta’ala: sebagaimana kalian menyebut-nyebut nenek moyang kalian. (Al-Baqarah: 200) Para ulama berbeda pendapat mengenai maknanya. Menurut Ibnu Jarir, dari ‘Atha’, disebutkan bahwa yang dimaksud ialah seperti ucapan seorang anak kecil kepada ayah dan ibunya. Yakni seperti anak kecil menyebut-nyebut ayah dan ibunya. Dengan kata lain, demikian pula kalian, maka sebut-sebutlah Allah dalam zikir kalian sesudah menunaikan semua manasik.
Hal yang sama diriwayatkan pula oleh Adh-Dhahhak dan Ar-Rabi' ibnu Anas. Ibnu Jarir meriwayatkan melalui jalur Al-Aufi, dari Ibnu Abbas hal yang semisal. Sa'id ibnu Jubair meriwayatkan dari Ibnu Abbas, bahwa orang-orang Jahiliah di masa lalu melakukan wuquf dalam musim haji dan seseorang dari mereka mengatakan bahwa ayahnya dahulu suka memberi makan dan menanggung beban serta menanggung diat orang lain.
Tiada yang mereka sebut-sebut selain dari perbuatan bapak-bapak mereka. Maka Allah subhanahu wa ta’ala menurunkan firman-Nya kepada Nabi Muhammad ﷺ, yaitu: Maka berzikiriah dengan menyebut Allah, sebagaimana kalian menyebut-nyebut nenek moyang kalian atau (bahkan) berzikirlah lebih banyak dari itu. (Al-Baqarah: 200) Ibnu Abu Hatim mengatakan bahwa As-Suddi meriwayatkan dari Anas ibnu Malik, Abu Wail, dan ‘Atha’ ibnu Abu Rabbah menurut salah satu pendapatnya, juga Sa'id ibnu Jubair; serta Ikrimah menurut salah satu riwayatnya; juga Mujahid, As-Suddi, ‘Atha’ Al-Khurrasani, Ar-Rabi' ibnu Anas, Al-Hasan, Qatadah, Muhammad ibnu Ka'b, dan Muqatil ibnu Hayyan hal yang semisal dengan riwayat di atas.
Demikianlah menurut apa yang diriwayatkan oleh Ibnu Jarir, dari Jama'ah. Makna yang dimaksud dari ayat ini ialah anjuran untuk banyak berzikir kepada Allah subhanahu wa ta’ala Karena itu, maka lafal asyadda dibaca nasab sebagai tamyiz. Bentuk lengkapnya ialah seperti kalian menyebut-nyebut nenek moyang kalian atau bahkan lebih banyak lagi dari itu. Huruf au dalam ayat ini menunjukkan pengertian merealisasikan persamaan dalam berita. Perihalnya sama dengan pengertian yang terkandung di dalam firman lainnya, yaitu: hati kalian menjadi keras seperti batu, bahkan lebih keras lagi. (Al-Baqarah: 74) mereka (orang-orang munafik) takut kepada manusia (musuh), seperti takutnya kepada Allah, bahkan lebih sangat dari itu takutnya. (An-Nisa: 77) Dan Kami utus dia kepada seratus ribu orang atau lebih. (As-Saffat: 147) Dan firman Allah subhanahu wa ta’ala: Maka jadilah dia dekat (pada Muhammad sejarak) dua ujung busur panah atau lebih dekat (lagi). (An-Najm: 9) Au di sini bukan menunjukkan makna syak (ragu), melainkan untuk merealisasikan subyek berita seperti apa adanya atau lebih banyak dari itu.
Kemudian Allah subhanahu wa ta’ala memberikan petunjuk kepada mereka untuk berdoa kepada-Nya sesudah banyak berzikir kepada-Nya, karena keadaan seperti itu sangat dekat untuk diperkenankan. Dan Allah mencela orang yang tidak mau meminta kepada-Nya kecuali hanya mengenai urusan duniawinya, sedangkan urusan akhiratnya dia kesampingkan. Untuk itu Allah subhanahu wa ta’ala berfirman: Maka di antara manusia ada orang yang mendoa, "Ya Tuhan kami, berilah kami (kebaikan) di dunia," dan tiadalah baginya bagian (yang menyenangkan) di akhirat. (Al-Baqarah: 200) Yang dimaksud dengan khalaq ialah bagian, yakni tiada keberuntungan baginya di akhirat nanti. Di dalam kalimat ini terkandung makna celaan dan menanamkan rasa antipati terhadap perbuatan seperti itu.
Sa'id ibnu Jubair meriwayatkan dari Ibnu Abbas, bahwa dahulu ada suatu kaum dari kalangan orang-orang Arab datang ke tempat wuquf, lalu mereka berdoa, "Ya Allah, jadikanlah tahun ini tahun yang penuh dengan hujan, tahun kesuburan, dan tahun banyak anak yang baik-baik," mereka tidak menyinggung permintaan untuk akhiratnya barang sedikit pun. Maka Allah menurunkan firman-Nya: Maka di antara manusia ada yang mendoa, "Ya Tuhan kami, berikanlah kami (kebaikan) di dunia," dan tiadalah baginya bagian (yang menyenangkan) di akhirat. (Al-Baqarah: 200) Lain halnya dengan orang-orang yang datang sesudah mereka dari kalangan kaum mukmin.
Maka doa mereka ialah seperti yang disebutkan di dalam firman-Nya: Ya Tuhan kami, berilah kami kebaikan di dunia dan kebaikan di akhirat, dan peliharalah kami dari siksa neraka. (Al-Baqarah: 201) Maka Allah subhanahu wa ta’ala menurunkan firman-Nya berkenaan dengan mereka itu, yaitu: Mereka itulah orang-orang yang mendapat bagian dari apa yang mereka usahakan; dan Allah sangat cepat perhitungan-Nya. (Al-Baqarah: 202) Karena itulah Allah subhanahu wa ta’ala memuji mereka yang meminta kebaikan di dunia dan kebaikan di akhirat melalui firman-Nya: Dan di antara mereka ada orang yang mendoa, "Ya Tuhan kami, berilah kami kebaikan di dunia dan kebaikan di akhirat, dan peliharalah kami dari siksa neraka." (Al-Baqarah: 201) Doa ini mencakup semua kebaikan di dunia dan memalingkan semua keburukan, karena sesungguhnya kebaikan di dunia itu mencakup semua yang didambakan dalam kehidupan dunia, seperti kesehatan, rumah yang luas, istri yang cantik, rezeki yang berlimpah, ilmu yang bermanfaat, amal saleh, kendaraan yang mudah, dan sebutan yang baik serta lain-lainnya; semuanya itu tercakup di dalam ungkapan mufassirin.
Semua hal yang kami sebutkan tadi termasuk ke dalam pengertian kebaikan di dunia. Adapun mengenai kebaikan di akhirat, yang paling tinggi ialah masuk surga dan hal-hal yang berkaitan dengannya, seperti aman dari rasa takut yang amat besar di padang mahsyar, dapat kemudahan dalam hisab, dan lain sebagainya. Bagi orang yang menghendaki keselamatan, dituntut mengerjakan hal-hal yang membawa dirinya ke jalan keselamatan itu, misalnya menjauhi hal-hal yang diharamkan, perbuatan-perbuatan yang berdosa, serta meninggalkan hal-hal yang syubhat dan yang diharamkan.
Sehubungan dengan hal ini Abul Qasim Abu Abdur Rahman pernah mengatakan, "Barang siapa yang dianugerahi hati yang selalu bersyukur, lisan yang selalu berzikir, dan tubuh yang sabar, maka sesungguhnya dia telah dianugerahi kebaikan di dunia dan kebaikan di akhirat, serta dipelihara dari siksa neraka." Karena itulah maka banyak anjuran di dalam sunnah yang memerintahkan membaca doa ini.
Imam Al-Bukhari mengatakan, telah menceritakan kepada kami Mamar, telah menceritakan kepada kami Abdul Waris, dari Abdul Aziz, dari Anas ibnu Malik yang menceritakan bahwa Nabi ﷺ acapkali mengucapkan doa berikut: Ya Allah, Tuhan kami, berilah kami kebaikan di dunia dan kebaikan di akhirat, dan peliharalah kami dari siksa neraka. Imam Ahmad mengatakan, telah menceritakan kepada kami Ismail ibnu Ibrahim, telah menceritakan kepada kami Abdul Aziz ibnu Suhaib yang menceritakan bahwa Qatadah pernah bertanya kepada Anas suatu doa yang paling banyak dibaca oleh Nabi ﷺ Maka Anas menjawab bahwa Nabi ﷺ acapkali membaca doa berikut, yaitu: Ya Allah, Tuhan kami, berilah kami kebaikan di dunia dan kebaikan di akhirat, dan peliharalah kami dari siksa neraka.
Anas apabila hendak mengucapkan suatu doa, ia pasti membaca doa ini; atau bila dia hendak mengucapkan suatu doa, maka ia mengikutkan doa ini di dalamnya. Hadits ini diriwayatkan pula oleh Imam Muslim. Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami ayahku, telah menceritakan kepada kami Abu Na'im, telah menceritakan kepada kami Abdus Salam ibnu Syaddad (yakni Abu Talut), bahwa ia pernah berada di rumah Anas ibnu Malik, lalu Sabit berkata kepadanya, "Sesungguhnya saudara-saudaramu menginginkan agar engkau berdoa untuk mereka." Maka Anas membaca doa berikut: Ya Allah, berikanlah kepada kami kebaikan di dunia dan kebaikan di akhirat, dan peliharalah kami dari siksa neraka.
Lalu mereka mengobrol selama sesaat; dan ketika mereka hendak bubar dari rumah sahabat Anas, mereka berkata, "Wahai Abu Hamzah, sesungguhnya saudara-saudaramu hendak bubar, maka doakanlah kepada Allah buat mereka." Sahabat Anas menjawab, "Apakah kalian menghendaki agar aku memecah-belah semua urusan kalian? Apabila Allah memberi kalian kebaikan di dunia dan kebaikan di akhirat serta Allah memelihara diri kalian dari siksa neraka, berarti kalian telah diberi semua kebaikan."
Imam Ahmad mengatakan pula, telah menceritakan kepada kami Muhammad ibnu Abu Addi, dari Humaid, dari Sabit, dari Anas, bahwa Rasulullah ﷺ menjenguk seorang lelaki dari kaum muslim yang keadaannya sudah sangat lemah. Rasulullah ﷺ bersabda kepadanya: "Pernahkah engkau mendoakan sesuatu kepada Allah atau kamu meminta sesuatu kepada-Nya?" Lelaki itu menjawab, "Ya, aku sering mengucapkan, 'Ya Allah, jika Engkau akan menyiksaku di akhirat, maka kumohon agar Engkau menyegerakannya di dunia ini bagiku." Rasulullah ﷺ bersabda, "Mahasuci Allah, kamu tidak akan kuat, atau kamu tidak akan mampu. Mengapa engkau tidak katakan, 'Ya Allah, berikanlah kepada kami kebaikan di dunia dan kebaikan di akhirat, dan peliharalah kami dari siksa neraka' Perawi melanjutkan kisahnya, bahwa setelah itu lelaki tersebut mendoa kepada Allah dengan doa itu; akhirnya Allah menyembuhkannya.
Hadits ini hanya Imam Muslim sendiri yang mengetengahkannya. Imam Muslim meriwayatkannya melalui hadits Ibnu Abu Addi dengan lafal yang telah disebutkan di atas. Imam Syafii mengatakan, telah menceritakan kepada kami Sa'id ibnu Salim Al-Qaddah, dari Ibnu Juraij, dari Yahya ibnu Ubaid maula As-Saib, dari ayahnya, dari Abdullah ibnus Saib, bahwa ia pernah mendengar Rasulullah ﷺ mengucapkan doa berikut di antara rukun Bani Jumah dan rukun Aswad, yaitu: Wahai Tuhan kami, berikanlah kepada kami kebaikan di dunia dan kebaikan di akhirat, dan peliharalah kami dari siksa neraka.
Ats-Tsauri meriwayatkannya pula dari Ibnu Juraij dengan lafal yang sama. Imam Ibnu Majah meriwayatkannya pula dari Abu Hurairah dan Nabi ﷺ dengan makna yang semisal, tetapi di dalam sanadnya terdapat kelemahan. Ibnu Mardawaih mengatakan, telah menceritakan kepada kami Abdul Baqi, telah menceritakan kepada kami Ahmad ibnul Qasim ibnu Muﷺir, telah menceritakan kepada kami Sa'id ibnu Sulaiman, dari Abdullah ibnu Hurmuz, dari Mujahid, dari Ibnu Abbas yang menceritakan bahwa Rasulullah ﷺ pernah bersabda: Tidak sekali-kali aku melewati rukun melainkan aku melihat padanya seorang malaikat yang mengucapkan amin. Karena itu, apabila kalian melewatinya, maka katakanlah, "Wahai Tuhan kami, berikanlah kepada kami kebaikan di dunia dan kebaikan di akhirat, dan peliharalah kami dari siksa neraka." Imam Hakim di dalam kitab mustadraknya mengatakan, telah menceritakan kepada kami Abu Zakaria Al-Anbari, telah menceritakan kepada kami Muhammad ibnu Abdus Salam, telah menceritakan kepada kami Ishaq ibnu Ibrahim, telah menceritakan kepada kami Jarir, dari Al-A'masy, dari Muslim Al-Batin, dari Sa'id ibnu Juhair yang menceritakan bahwa ada seorang lelaki datang kepada Ibnu Abbas, lalu lelaki itu berkata, "Sesungguhnya aku telah memberikan bayaran kepada suatu kaum agar mereka mau menanggungku.
Untuk itu aku berikan kepada mereka semua perongkosanku dengan syarat mereka harus menghajikan aku bersama-sama mereka, apakah hal itu sudah dianggap cukup (yakni dihajikan oleh orang lain dengan perongkosan dari orang yang bersangkutan)?" Maka Ibnu Abbas menjawab, "Engkau termasuk orang-orang yang disebut oleh Allah subhanahu wa ta’ala di dalam firman-Nya: 'Mereka itulah orang-orang yang mendapat bagian dari apa yang mereka usahakan; dan Allah sangat cepat perhitungan-Nya' (Al-Baqarah: 202)." Kemudian Imam Hakim mengatakan bahwa atsar ini shahih dengan syarat Syaikhain, tetapi keduanya tidak mengetengahkannya.".
Apabila kamu telah menyelesaikan ibadah haji seperti tawaf, sai, wukuf di Arafah, bermalam di Muzdalifah, melempar jamrah, tahalul, dan tawaf wada', maka berzikirlah kepada Allah, sebagaimana kamu menyebut-nyebut nenek moyang kamu dalam tradisi Jahiliah dengan khidmat, khusyuk, dan takzim; bahkan berzikirlah kepada Allah dengan lebih takzim dari itu. Maka di antara manusia ada yang berdoa, Ya Tuhan kami! Berilah kami kebaikan di dunia, seperti hidup yang sehat, harta yang banyak, dan keturunan yang cerdas sehingga terhormat dan bermartabat, tetapi di akhirat dia tidak memperoleh bagian apa pun karena tidak beriman dan beramal saleh. Mereka itulah yang memperoleh bagian dari apa yang telah mereka kerjakan dengan memperoleh kebaikan di dunia dan keselamatan di akhirat, dan Allah Maha cepat perhitungan-Nya atas semua amal perbuatan manusia.
Di dalam ayat ini, Allah menyebutkan manusia yang memperoleh keuntungan dunia akhirat, yaitu orang-orang yang di dalam doanya selalu minta agar mendapat kebahagiaan di dunia dan kebahagiaan di akhirat, dan terjauh dari siksaan api neraka. Untuk mencapai hidup bahagia di dunia harus melalui beberapa persyaratan, di antaranya harus sabar dalam berusaha, patuh kepada peraturan dan disiplin, pandai bergaul dan dipercaya serta mempunyai maksud baik dalam usahanya. Untuk mencapai hidup bahagia di akhirat haruslah mempunyai iman yang murni dan kuat, serta mengerjakan amal yang saleh dan mempunyai akhlak yang mulia. Maka untuk terlepas dari siksa neraka hendaklah selalu meninggalkan pekerjaan-pekerjaan maksiat, menjauhkan diri dari yang keji serta memelihara diri jangan sampai berbuat hal-hal yang diharamkan Allah karena pengaruh syahwat dan hawa nafsu.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
“Maka, apabila telah selesai manasik kamu."
(pangkal ayat 200)
Sekalian ibadah haji itu dinamai manasik, “Maka, sebutlah nama Allah sebagaimana kamu menyebut-nyebut nama nenek moyang kamu, atau lebih lagi sebutan." Karena menurut riwayat lbnu Abi Hatim dari Ibnu Abbas, orang di zaman jahiliyyah bila selesai wukuf di Arafah dan telah berhenti berhari raya di Mina, berkumpullah mereka dengan gembira karena telah selesaiyangpokokdalam ibadah haji. Lalu, banyak mereka beromong, bercengkerama, terutama membangga-banggakan nama ayah dan nenek moyang mereka, bahwa bapaknya dahulu seorang dermawan dan menghormati tamu, bahwa neneknya dahulu seorang yang disegani. Tentu saja cerita yang demikian lebih melebihi dan terdiamlah orang yang tidak ada yang akan dibanggakan. Maka, datanglah ayat ini, disuruhlah orang yang telah beribadah karena Allah untuk meneguhkan takwa dan iman supaya di waktu di Mina itu pun perbanyakkan menyebut Allah sebagaimana dahulu menyebut nama ayah dan nenek moyang. Malahan lebih hendaknya dari itu. Karena apabila orang telah Islam, kebanggaannya bukanlah nenek moyang, melainkan iman dan amal saleh.
Kemudian, ayat pun meneruskan,
“Maka, adalah di antara manusia yang berkata, ‘Ya, Tuhan kami! Berilah kepada kami (kebaikan) di dunia!' Namun, tidak ada baginya di akhirat pembagian."
(ujung ayat 200)
Menurut penafsiran ibnu Abbas, adalah beberapa golongan dari Arab Badui itu, ketika mengerjakan wukuf, telah berdoa kepada, “Ya, Allah! Turunkan kiranya hujan di tahun ini, jadilah tahun ini tahun subur, jadikanlah tahun ini beroleh anak yang bagus." Tidak seorang jua pun yang mengingat berdoa untuk keselamatan di Hari Akhirat.
Menurut Abdullah bin Zubair, orang-orang yang di zaman jahiliyyah itu, bila mereka berhenti di Muzdalifah, mereka pun berdoa. Ada yang berkata, “Ya, Allah! Berilah aku rezeki unta!" Ada yang berdoa, “Ya, Allah! Berilah aku rezeki kambing-kambing!" Tegasnya tidak ada yang berdoa, “Ya, Allah! Berilah akan ke-selamatan di akhirat!"
Menurut Anas bin Malik, di zaman jahiliyyah itu mereka thawaf dalam keadaan telanjang sambil berdoa, “Ya, Allah! Berilah kami air hujan lebat untuk minum! Ya, Allah! Berilah kami kemenangan menghadapi musuh-musuh kami dan kembalikanlah kami dalam keadaan baik kepada keluarga kami!"
Begitulah kebiasaan orang di zaman jahiliyyah, yang diterangkan dalam ayat ini. Segala sesuatu yang berkenaan dengan dunia mereka mohonkan kepada Allah. Tanda yang mereka pentingkan ialah benda dan tidak sedikit juga mengingat memohon keselamatan untuk akhirat. Begitulah keadaan orang jahiliyyah, yang meskipun karena naik haji juga, karena haji itu memang sunnah sejak Nabi Ibrahim, tetapi yang mereka pentingkan hanyalah dunia. Lantaran yang mereka mohonkan itu hanya semata-mata dunia maka dunia itulah yang akan mereka dapat. Adapun di akhirat, mereka tidak akan mendapat bagian apa-apa.
Di sini, kita mendapat pengetahuan bahwa orang jahiliyyah pun naik haji, tetapi hanya semata-mata karena telah menjadi adat kebiasaan sejak dahulu. Hati mereka lebih terpaut kepada dunia.
“Dan setengah mereka (pula) ada yang berkata, ‘Ya, Tuhan kami! Berilah kami di dunia ini kebaikan dan di akhirat pun kebaikan (pula) dan peliharalah kami dari siksaan neraka.'“
(ayat 201)
Mereka ini bersama-sama naik haji, wukuf, mabit, dan berhenti di Mina dengan golongan yang pertama tadi. Mereka sama-sama mengenakan pakaian ihram. Akan tetapi, yang pertama hanya menuntut kebaikan dunia saja. Minta perkembangan harta benda, binatang ternak, dan kekayaan. Minta hujan banyak turun supaya tanah ladang mereka subur dan memberikan hasil berganda. Namun, golongan yang kedua bukan saja meminta kebaikan duniawi, melainkan memohonkan pula kebaikan ukhrawi, Hari Akhirat. Dan, kebaikan Hari Akhirat itu hendaklah dibangunkan dari sekarang. Mereka pun memohonkan hujan turun supaya ﷺah ladang subur. Dan, kalau hasil setahun keluar berlipat ganda, mereka pun akan dapat berkah lebih besar dari tahun yang lalu. Kalau mereka dapat berzakat, mendapat bahagialah mereka di akhirat dengan memakai kebaikan yang ada di dunia. Maka, kebaikan di dunia itu ialah harta kekayaan, kedudukan yang tinggi, badan yang sehat, dan sebagainya. Lantaran keinsafan mereka beragama maka kesehatan badan, kekayaan, dan kesuburan akan dapat mereka jadikan untuk amal bekal di Hari Akhirat kelak. Akan tetapi, kalau mereka hanya mencari kebaikan dunia saja, harta itu akan habis percuma untuk perkara yang tidak berfaedah. Kesehatan badan akan hilang di dalam senda gurau yang tidak menentu. Penyakit bakhil akan datang menimpa jiwa. Kalau tidak dapat mempertanggungjawabkan di akhirat kelak, sudah terang segala kebaikan dunia itu akan menjadi bala bencana dan adzab di akhirat. Itu sebabnya, di ujung permohonan mereka kepada Allah, mereka memohonkan agar terhindar kiranya dari adzab api neraka di akhirat.
Doa yang kedua inilah yang baik. Niat mengerjakan haji dengan sikap jiwa yang kedua inilah yang akan diterima Allah. Sebab itu, walaupun sampai kepada zaman kita sekarang ini, masihlah akan didapati kedua golongan itu di dalam masyarakat kita.
“Mereka itu, untuk mereka adalah pembagian dari apa yang mereka usahakan."
(pangkal ayat 202)
Golongan pertama berusaha mencari kebajikan dunia saja. Golongan kedua berusaha mencari kebaikan dunia untuk beroleh kebaikan akhirat. Tiap langkah yang mereka langkahkan di dunia adalah untuk akhirat. Oleh sebab itu, di dalam ayat ini Allah telah memberikan janji-Nya dengan tegas bahwa segala usaha kepada yang baik tidak akan disia-siakan Allah. Yang mengejar kebaikan dunia saja akan dapat juga, tetapi mendapat anugerah duniawi yang tidak kekal, sedangkan yang mengusahakan dunia untuk akhirat, dia akan mendapat kedua kebaikan itu.
"Dan Allah yang amat cepat perkiraannya."
(ujung ayat 202)
Tegasnya, ke mana pun haluan hidup manusia itu, baik semata-mata hanya menuju dunia maupun menuju dunia dan akhirat, tetapi jumlah perkiraan Tuhan akan cepat sekali didapati. Tidak akan lama dapat disembunyikan oleh manusia. Orang yang bertujuan hidup baik, dia akan segera jelas kebaikannya dan orang yang pura-pura akan segera pula kelihatan kepura-puraannya.
Amat cepat perkiraan Allah sehingga yang asal sabut akan lekas terbuntang, yang asal batu akan lekas terbenam. Di dalam orang mengerjakan haji pun akan demikian pula. Walaupun di zaman modern kita ini segala alat pengetahuan sudah sangat mudah, sehingga siapa yang mau sudah bisa naik haji, tetapi sepulang dari haji akan cepat juga diketahui yang haji untuk semata menuju kebaikan dunia dan mana pula yang haji menuju kebaikan dunia dan akhirat.
“Dan sebutlah nama Allah pada hari-hari yang telah ditentukan itu."
(pangkal ayat 203)
Hari yang berkenaan dengan haji sudahlah ditentukan. Hari-hari itu ialah: pertama hari wukuf di Arafah, yaitu tanggal 9 Dzulhijjah. Sesudah itu, yang dinamai Hari Nahar, hari kesepuluh Dzulhijjah di Mina. Nahar berarti menyembelih kurban, yaitu setelah selesai melempar jamratul Aqabah sesampai kita di Mina, menurun dari Muzdalifah. Sesudah itu, bernama hari-hari Tasyriq, yaitu tanggal 11 dan tanggal 12 atau dilanjutkan sampai kepada tanggal 13. Tasyriq berarti menjemur dendeng ketika matahari naik sebab banyak binatang yang disembelih. Selama hari-hari yang telah ditentukan itu hendaklah dipenuhi dengan menyebut nama Allah atau berdzikir. Dan, semuanya telah ditentukan oleh Allah, diajarkan oleh Nabi. Ketika wukuf di Arafah sampai kepada mabit di Muzdalifah kita mengucapkan talbiyah. Selama hari berhenti di Mina kita mengucapkan takbir (Allahu Akbar), tahmid (alhamdulillah), dan tahlil (laa ilaaha illallah), “Allahu Akbar, Allahu Akbar Allahu Akbar; laa ilaaha illallah, wallahu Akbar. Allahu Akbar wa lillahil-hamd." Dan berbagai dzikir yang lain. Dan, selama di Mina itu kita melontar (melempar) jamrah ketiganya: Jamratul Aqabah, Jamratul Ula, dan Jamratul Wustha, dengan batu kecil-kecil, masing-masing tujuh kali, menurut sunnah Nabi Ibrahim. Tiap-tiap batu kita lemparkan, kita ucapkan, “Bismillahi Allahu Akbar!"
“Maka, barangsiapa yang mempercepat dalam dua hari maka tidakkiah ada dosa atasnya." Mempercepat dua hari ialah sehabis tanggal 10 yang dinamai Hari Nahar lalu ditambah lagi dua hari, yaitu hari 11 dan 12 Dzulhijjah. Tidaklah salah dan tidaklah berdosa jika pulang saja sebab rukun-rukun yang penting telah selesai dikerjakan.
Supaya lekas terlepas dari kewajiban yang berat, sebaiknya sehabis melemparkan Jamratul Aqabah di hari kesepuluh, lekas-lekas ke Mekah langsung mengerjakan Thawaf Ifadhah dan sa'i. Dengan demikian, bila selesai sa'i boleh terus tahallul (mencukur atau menggunting rambut), terus tanggalkan pakaian ihram, dan kembali he Mina buat bermalam yang dua hari atau tiga hari itu. Apatah lagi di sana sekarang hubungan kendaraan-kendaraan bermotor telah sangat lancar. "Dan barangsiapa yang mentakhirkan yaitu memenuhi sampai hari ketiga belas, “Maka, tidaklah (pula) ada dosa atasnya" Sebab mempercepat atau mentakhirkan pulang bukanlah oleh karena sebab-sebab yang tidak baik. Misalnya, hendak lekas-lekas pulang karena telah bosan! Niscaya itu salah! Atau, mentakhirkan pulang karena riya, itu pun tidak baik. Sebab itu, dikunci dengan perkataan, “Yaitu, bagi barangsiapa yang takwa" Pendeknya, baik pulang terdahulu atau pulang terkemudian, pokoknya ialah takwa. Dan, takwa adalah dalam hati. Mungkin ada yang terburu pulang karena ada satu keperluan lain, apalah salahnya. Sebab, rukun-rukun penting telah selesai. Mungkin telah menunggu kapal terbang yang akan membawa kembali pulang ke tanah air akan berangkat nanti malam. Segera pulang tanggal dua belas ke Mekah, selesaikan Thawaf Ifadhah petang itu bagi siapa yang belum thawaf dan Thawaf Wada' (selamat tinggal) sekali, terus berangkat menuju Jeddah. Malamnya berangkat pulang. "Dan, takwalah kamu kepada Allah." Moga-moga berkesanlah ibadah hajimu ini, terlukis dengan indahnya dalam jiwamu.
“Dan ketahuilah bahwasanya kamu sekalian, kepada-Nyalah akan dikumpulkan."
(ujung ayat 203)
Semuanya kita akan berkumpul kelak ke hadapan Allah di Hari Akhirat. Moga-moga berkumpul di Arafah, berkumpul di Muzdalifah, dan tiga hari di Mina menghidupkan dalam kenanganmu bahwa kelak akan berkumpul lagi kita ini, jauh lebih ramai, bahkan jauh lebih ramai dari perkumpulan yang sekarang.
"The Command to complete Hajj and Umrah
Allah says;
وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلّهِ
And complete Hajj and Umrah for Allah.
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 لِلّهِ
(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 مَّعْلُومَاتٌ
(The Hajj (pilgrimage) is (in) the well-known (lunar year) months),"" (2:197).
As-Suddi said,
وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلّهِ
(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-Amash related that Ibrahim said that Alqamah commented on Allah's statement:
وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلّهِ
(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,
""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 الْهَدْيِ
But if you are prevented, sacrifice a Hady (animals for sacrifice) 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 Surah Al-Fath 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 ﷺ 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-Nakhai, 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 Aishah said that;
Allah's Messenger went to Dubaah 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 الْهَدْيِ
(...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 الْهَدْيِ
(...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 الْهَدْيِ
(...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 Aishah, the Mother of the believers, said,
""The Prophet once offered some sheep as Hady.""
Allah's statement:
وَلَا تَحْلِقُواْ رُوُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ
and do not shave your heads until the Hady reaches the place of sacrifice,
is a continuation of His statement:
وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلّهِ
(And complete, the Hajj and Umrah for Allah.) and is not dependent upon:
فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ
(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 الْهَدْيُ 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 فَلَ 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 مَّرِيضاً 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
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 ثَلَثَةَ 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 judgment 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:
يُوْذِيكَ هَوَامُّ رَأْسِك
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.
Ayub (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:
فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ
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,
فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ
(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-Awzai 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 الْهَدْيِ
(...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 ثَلثَةِ 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 Jafar 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). `
Al-Bukhari has reported that Aishah and Ibn Umar said,
""Fasting the days of Tashriq was only allowed for those who did not find the Hady,""
Sufyan related that Jafar 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 ثَلثَةِ 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 Aishah 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 ثَلثَةِ 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
Whoever among you has driven the Hady, should not finish his Ihram till he completes his Hajj.
وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى فَلْيَطُفْ بالْبَيْتِ وبالصَّفَا وَالْمَرْوَةِ وَلْيُقَصِّرْ وَلْيَحْلِلْ ثُمَّ لْيُهِلَّ بِالْحَجِّ
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)).
فَمَنْ لَمْ يجَدْ هَدْيًا فَلْيَصُمْ ثَلَثَةَ أَيَّامٍ فِي الْحَجِّ وَسَبْعةً إِذَا رَجَعَ إِلى أَهْلِه
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:
وَلَا طَايِرٍ يَطِيرُ بِجَنَاحَيْهِ
nor a bird that flies with its two wings. (6:38)
and,
وَلَا 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 حَاضِرِي 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 حَاضِرِي 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 اللّهَ
and fear Allah,
meaning, in what He has commanded you and what He prohibited for you.
He then said:
وَاعْلَمُواْ أَنَّ اللّهَ شَدِيدُ الْعِقَابِ
and know that Allah is severe in punishment.
for those who defy His command and commit what He has prohibited.
When does Ihram for Hajj start
Allah said:
الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ
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-Shafii recorded that Ibn Abbas said,
""No person should assume Ihram for Hajj before the months of the Hajj, for Allah said:
الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ
(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:
لَاا يَنْبَغِي لاِاَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ إِلاَّ 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-Shafii 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 مَّعْلُومَاتٌ
the well-known months.
Al-Bukhari said that Ibn Umar said that;
these are Shawwal, Dhul-Qadah 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 مَّعْلُومَاتٌ
(The Hajj (pilgrimage) is (in) the well-known (lunar year) months),
""which are Shawwal,Dhul-Qadah 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 Sheikhs.""
This statement is also reported from Umar, Ali, Ibn Mas`ud, Abdullah bin Az-Zubayr, Ibn Abbas, Ata, Tawus, Mujahid, Ibrahim An-Nakhai, 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 فِي يَوْمَيْنِ فَلَ إِثْمَ عَلَيْهِ
(But whosoever hastens to leave in two days, there is no sin on him), (2:203).
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:
""
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:
فَلَ 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 نِسَأيِكُمْ
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-Nakhai, 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:
وَلَا 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-Nakhai, 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:
مِنْهَأ أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلَ 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:
وَلَا 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:
وَلَا 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-Nakhai, 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 اللّهُ
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 ﷺiq (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 يَا أُوْلِي الَالْبَابِ
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.
Commercial Transactions during Hajj
Allah says;
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلً مِّن رَّبِّكُمْ
There is no sin on you if you seek the bounty of your Lord.
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 فَضْلً 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 فَضْلً 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-Mutamir, Qatadah, Ibrahim An-Nakhai, 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 فَضْلً 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 فَضْلً 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:
فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُواْ اللّهَ 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 Yamar Ad-Diyli said that he heard Allah's Messenger saying:
الْحَجُّ عَرَفَاتٌ ثَلَثًا فَمَنْ أَدْرَكَ عَرَفَةَ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ فَقَدْ أَدْرَكَ وَأَيَّامُ مِنًى ثَلَثَــةٌ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَ إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّر فَلَ 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).""
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 صَلَتَنَا هذِهِ فَوَقَفَ مَعَنَا حَتَّى نَدْفَعَ وَقَدْ وَقَفَ بِعَرَفَةَ قَبْلَ ذلِكَ لَيْلً 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 Sahih.
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 اللّهَ 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 كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّألِّينَ
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.
The Order to stand on Arafat and to depart from it
Allah says;
ثُمَّ أَفِيضُواْ مِنْ حَيْثُ أَفَاضَ النَّاسُ
Then depart from the place whence all the people depart,
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 Aishah 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 Mutim said,
""My camel was lost and I went out in search of it on the day of Arafah, and I ﷺ 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 اللّهَ إِنَّ اللّهَ 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 الاِْسْتِغْفَارِ أَنْ يَقُولَ الْعَبْدُ
The master of supplication for forgiveness, is for the servant to say:
اللَّهُمَّ أَنْتَ رَبِّي لَا إِلهَ إِلاَّ أَنْتَ
`O Allah! You are my Lord, there is no deity worthy of worship except You.
خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ
You have created me and I am Your servant. I am on Your covenant, as much as I can be, and awaiting Your promise.
أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ
I seek refuge with You from the evil that I have committed.
أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إلاَّ أَنْتَ
I admit Your favor on me and admit my faults. So forgive me, for none except You forgives the sins.'
مَنْ قَالَهَا فِي لَيْلَةٍ فَمَاتَ فِي لَيْلَتِهِ دَخَلَ الْجَنَّــةَ وَمَنْ قَالَهَا فِي يَوْمِهِ فَمَاتَ دَخَلَ الْجَنَّــة
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:
اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيم
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.
The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter upon completing the Rites of Hajj
Allah says;
فَإِذَا قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُواْ اللّهَ كَذِكْرِكُمْ ابَاءكُمْ أَوْ أَشَدَّ ذِكْرًا
So when you have accomplished your Manasik, remember Allah as you remember your forefathers or with far more remembrance.
Allah commands that He be remembered after the rituals are performed.
كَذِكْرِكُمْ ابَاءكُمْ
(...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 اللّهَ كَذِكْرِكُمْ ابَاءكُمْ 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 مِاْيَةِ 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 رَبَّنَا اتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الاخِرَةِ مِنْ خَلَقٍ
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.
meaning, 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 رَبَّنَا اتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الاخِرَةِ مِنْ خَلَقٍ
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.""
Next, Allah tells
وِمِنْهُم مَّن يَقُولُ
And of them there are some who say:
رَبَّنَا اتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الاخِرَةِ 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:
أُولَـيِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللّهُ سَرِيعُ الْحِسَابِ
For them there will be allotted 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 رَبَّنَا اتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الاخِرَةِ 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 اتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الاخِرَةِ 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 فَهَلَّ قُلْتَ
All praise is due to Allah! You cannot bear it -or stand it-. You should have said:
رَبَّنَا اتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الاخِرَةِ 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!
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:
أُولَـيِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللّهُ سَرِيعُ الْحِسَابِ
For them there will be allotted 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 Sheikhs (Al-Bukhari and Muslim) although they did not record it.
Remembering Allah during the Days of Tashriq - Days of Eating and Drinking
Allah says;
وَاذْكُرُواْ اللّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ
And remember Allah during the Appointed Days.
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 اللّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ
(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 الاْسْلَمِ 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 Hadith.
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 ثَلَأثَةٌ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَأ إثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَأ 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 Hudhayfah to Mina proclaiming:
لَاا تَصُومُوا هذِه الاْاَيَّامَ 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-Nakhai, 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 فِي يَوْمَيْنِ فَلَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَل 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 اللّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ
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:
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.
فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَل إِثْمَ عَلَيْهِ
لِمَنِ اتَّقَى
But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good
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 اللّهَ 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)"
And there are others who say, 'Our Lord, give to us in this world good, a grace, and good, the Paradise, in the Hereafter, and guard us against the chastisement of the Hellfire', by not making us enter it. This [former statement] depicts the manner of the idolaters, while [the latter] the way of the believers, and is intended to encourage [people] to petition for good in both abodes, for which one is promised a reward, as He says:
It may be noted at this point that the verse mentions those who pray by saying: رَبَّنَا آتِنَا فِي الدُّنْيَا (Our Lord, give to us in this world...) which does not include the word, حَسَنَةً ; (good). This indicates that they do not care to have what is really good even in this mortal world, on the contrary, they are so drunk with their craze for material things that nothing short of a constant fulfillment of their desires would satisfy them. They just do not bother to check if it is good or bad, procured rightly or wrongly or what people think about them.
This verse extends a serious warning to those Muslims as well who prefer to pray for their material ends only even at the unique time of Hajj and at places so sacred, devoting most of their concerns towards that goal. There are many rich people who themselves pray, or request others they hold in esteem to pray for them, not for deliverance from the accounting of the Akhirah آخیرہ ، but for increase in their wealth, growth in business, and for other worldly concerns. There are many who, by their profusion in waza'if وظایف and nawafil نوافل (voluntary acts of worship), come to believe that they are very devoted, pious and special. In reality, hidden behind this facade is the same love of the mundane life. Then, there are respected people who maintain relations with pious elders of their time, as well as show their regard for deceased saints and walis اولیاء ، but the prevailing aim of such relationships is the vague hope that their دعاء and ta'widh تعویذ (prayers and spiritual charms) will work for them, worldly hardships will stay away, and their belongings shall be blessed. For such people too, this verse has special instructions. Stressed here is the fact that this whole affair rests in the hands of Allah who is All-Knowing and All-Aware. Everyone must assess his or her deeds, specially the intention behind whatever is done during the Hajj or Zia-rah زیارہ ، which includes all وظایٔف waza-'if, nawafil, du 'a- and salah.
Then, towards the later part of the verse, Allah Almighty refers to His virtuous and favoured servants - may be some of them are less prosperous in a material way - by saying:
مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
And there is another among them who says: "0 our Lord, give us good in this world and good in the Hereafter and save us from the punishment of Fire."
The word, (hasanah حَسَنَۃ) used here is inclusive of all that is good, inwardly or outwardly. For instance, hasanah حَسَنَۃ or 'good in this world' shall include personal and family health, increase and benedictory sufficiency (barakah بَرَکَۃ) in lawful livelihood, the fulfillment of all needs, virtuous deeds, desirable morals, beneficial knowledge, honour and prestige, strength of faith, guidance into the straight path and perfect sincerity in ` ibadat عبادہ . Similarly, hasanah حَسَنَۃ or 'good in the Hereafter' shall cover everything from the Paradise, with its countless and endless blessings to the pleasure of Allah Almighty and the privilege of seeing Him.
In short, this du` a دعاء is a compendium of all prayers in as much as it encompasses the entire range of man's worldly and other-worldly objectives. Apart from enjoying peace in the world, and peace in the Hereafter, the verse, refers in the end to the safety from 'the punishment of Fire' as well. It was for this reason that the Holy Prophet ﷺ used to pray with these words very frequently:
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
Our Lord, give us good in this world and good in the Hereafter and save us from the punishment of Fire.
It is masnun to make this prayer particularly while making tawaf. This verse also corrects those ignorant dervishes (so called mystics) who think that real ` ibadah عبادہ lies in praying for the Hereafter alone and claim that they do not, on that count, care much about the mortal world. In reality, such a claim is false, for man depends on fulfilling his worldly needs not only for his life and sustenance, but also for performing the acts of worship and obedience. Without these, serving the objectives of faith would become impossible. Therefore, the blessed practice of the prophets of Allah has been that they prayed to Allah for the good of both the worlds. One who thinks that praying to Allah for the fulfillment of his worldly needs is against the norms of piety and spiritual dignity is unaware of the great station of prophet hood, and ignorant of man's own role in this mortal world. So, what is required is that one should not focus all his attention on his material needs as if they were the very purpose of life, but he should, along with it, show far more concern for what would happen to him in the Hereafter, and pray for it.
In the concluding part of this verse, the end of the other class of people who pray for the good of the dunya دنیا (mortal world) and akhirah آخِرَةِ (Hereafter) both has been stated by saying that they will be rewarded in both the worlds for their correct and righteous conduct and for their prayers. Following that, it has been said: وَاللَّـهُ سَرِيعُ الْحِسَابِ (And Allah is swift at reckoning) because His all-pervading knowledge and most perfect power is sufficient to assess the life-long deeds of each and every person who ever breathed in His creation; for this He needs none of those computing mechanisms and means on which only man depends. So, the time will soon come when He shall make man account for what he did, and it will be on the basis of that accounting that he will spread out His reward and punishment.