Surah 2. Al-Baqara, Ayah 196
| وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۚ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ |
| Transliteration | : | wa- atimmo al- h.ajj wa- al- cumrah li- 'allaah fa- 'in uh.s.irtum fa- maa istaysara min al- hady wa- laa tah.liqo ru'os -kum h.attaa yablugh al- hady mah.ill -hu fa- man kaana min -kum mared.(an) 'aw bi- -hi 'adha(n) min ra's -hi fa- fidyah min s.iyaam 'aw s.adaqah 'aw nusuk fa- 'idhaa 'amintum fa- man tamattaca bi- al- cumrah 'ilaa al- h.ajj fa- maa istaysara min al- hady fa- man lam yajid fa- s.iyaam thalaathah ayyaam fe al- h.ajj wa- sabcah 'idhaa rajactum tilka casharah kaamilah dhaalika li- man lam yakun 'ahl -hu h.aad.ire al- masjid al- h.araam wa- ittaqo 'allaah wa- iclamo 'anna 'allaah shaded al- ciqaab |
| Pickthall | : | 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. |
| Asad | : | 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 |
| Malik | : | 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. |
| Yusuf Ali | : | And complete the Hajj or `Umra in the service of Allah. But if ye are prevented (from completing it) send an offering for sacrifice such as ye may find and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill or has an ailment in his scalp (necessitating shaving) (he should) in compensation either fast or feed the poor or offer sacrifice; and when ye are in peaceful conditions (again) if anyone wishes to continue the 'Umra on to the Hajj he must make an offering such as he can afford it he should fast three days during the Hajj and seven days on his return making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah and know that Allah is strict in punishment. 212 213 214 215 216 |
Note - 174The 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.
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Note - 175Lit., "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.
|
Note - 176The 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.
|
Note - 177This 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.
|
Note - 178Lit., "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.
|
Note - 179This 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.
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Note - 212See ii. 158, n. 161. The Hajj is the complete
pilgrimage, of which the chief rites are during the first
ten days of the month of Zul-hajj. The umra is a less
formal pilgrimage at any time of the year. In either
case, the intending pilgrim commences by putting on a
simple garment of unsewn cloth in two pieces when he is
some distance yet from Mecca. The putting on of the
pilgrim garb (ihram) is symbolical of his renouncing the
vanities of the world. After this and until the end of
the pilgrimage he must not wear other clothes, or
ornaments, anoint his hair, use perfumes, hunt, or do
other prohibited acts. The completion of the pilgrimage
is symbolised by the shaving of the head for men, and the
cutting off of a few locks of the hair of the head for
women, the putting off of the ihram and the resumption of
the ordinary dress.
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Note - 213If any one is taken ill after putting on the ihram, so
that he has to put on other clothes, or if he has trouble
or skin disease in his head or insects in his hair, and
he has to shave his head before completion, he should
fast (three days, say the Commentators), or feed the
poor, or offer sacrifice.
|
Note - 214When this was revealed, the city of Mecca was in the
hands of the enemies of Islam, and the regulations about
the fighting and the pilgrimage came together and were
interconnected. But the revelation provides, as always,
for the particular occasion, and also for normal
conditions. Mecca soon passed out of the hands of the
enemies of Islam. People sometimes came long distances
to Mecca before the pilgrimage season began. Having
performed the umra, they stayed on for the formal Hajj.
In case the pilgrim had spent his money, he is shown what
he can do, rich or poor, and yet hold his head high among
his fellows, as having performed all rites as prescribed.
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Note - 215For residents in Mecca the question does not arise. They
are there every day, and there is no question of umra for
them.
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Note - 216This closes the section about the duties of fighting and
introduces the connected question of pilgrimage in a sort
of transition. Fighting is connected with fear, and
while it is meritorious to obey God, we are warned that
we must not allow our selfish passions to carry us away,
because it is in such times of stress that our spirit is
tested. Verse 195 ended with a benediction for those who
do good. This verse ends with a warning to those who
take advantage of God's cause to transgress the limits,
for the punishment is equally sure. The next verse shows
us the pitfalls we must avoid in a large concourse of
people.
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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. |
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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. |
| |
See ii. 158, n. 161. The Hajj is the complete pilgrimage, of which the chief rites are during the first ten days of the month of Zul-hajj. The umra is a less formal pilgrimage at any time of the year. In either case, the intending pilgrim commences by putting on a simple garment of unsewn cloth in two pieces when he is some distance yet from Mecca. The putting on of the pilgrim garb (ihram) is symbolical of his renouncing the vanities of the world. After this and until the end of the pilgrimage he must not wear other clothes, or ornaments, anoint his hair, use perfumes, hunt, or do other prohibited acts. The completion of the pilgrimage is symbolised by the shaving of the head for men, and the cutting off of a few locks of the hair of the head for women, the putting off of the ihram and the resumption of the ordinary dress. |
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If any one is taken ill after putting on the ihram, so that he has to put on other clothes, or if he has trouble or skin disease in his head or insects in his hair, and he has to shave his head before completion, he should fast (three days, say the Commentators), or feed the poor, or offer sacrifice. |
| |
When this was revealed, the city of Mecca was in the hands of the enemies of Islam, and the regulations about the fighting and the pilgrimage came together and were interconnected. But the revelation provides, as always, for the particular occasion, and also for normal conditions. Mecca soon passed out of the hands of the enemies of Islam. People sometimes came long distances to Mecca before the pilgrimage season began. Having performed the umra, they stayed on for the formal Hajj. In case the pilgrim had spent his money, he is shown what he can do, rich or poor, and yet hold his head high among his fellows, as having performed all rites as prescribed. |
| |
For residents in Mecca the question does not arise. They are there every day, and there is no question of umra for them. |
| |
This closes the section about the duties of fighting and introduces the connected question of pilgrimage in a sort of transition. Fighting is connected with fear, and while it is meritorious to obey God, we are warned that we must not allow our selfish passions to carry us away, because it is in such times of stress that our spirit is tested. Verse 195 ended with a benediction for those who do good. This verse ends with a warning to those who take advantage of God's cause to transgress the limits, for the punishment is equally sure. The next verse shows us the pitfalls we must avoid in a large concourse of people. |
