Surah 2. Al-Baqara

But whoever changes the will after hearing it,¹ the blame will only be on those who made the change. Indeed, Allah is All-Hearing, All-Knowing.

  - Mustafa Khattab

 After the death of the one who made the will.

If anyone changes the bequest after hearing it the guilt shall be on those who make the change. For Allah hears and knows all things.

  - Abdullah Yusuf Ali

Whoever suspects an error or an injustice in the will and brings about a 'fair' settlement among the parties will not be sinful. Surely Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

But if anyone fears partiality or wrong-doing on the part of the testator and makes peace between (the parties concerned) there is no wrong in him; for Allah is Oft-Forgiving Most Merciful. ¹⁸⁷

  - Abdullah Yusuf Ali

A verbal will is allowed, but it is expected that the testator will be just to his heirs and not depart from what is considered equitable. For this reason definite shares were laid down for heirs later (see Q. iv. 11, etc.). These define or limit the testamentary power, but do not abrogate it. For example, amongst kin there are persons, e.g., an orphan grandson in the presence of surviving sons) who would not inherit under the intestate scheme, and the testator might like to provide for them. Again, there may be outsiders for whom he may wish to provide, and jurists have held that he has powers of disposition up to one-third of his property. But he must not be partial to one heir at the expense of another, or attempt to defeat lawful creditors. If he tries to do this, those who are witnesses to his oral disposition may interfere in two ways. One way would be to persuade the testator to change his bequest before he dies. The other way would be after death, to get the interested parties together and ask them to agree to a more equitable arrangement. In such a case they are acting in good faith, and there is no fraud. They are doing nothing wrong. Islam approves of every lawful device for keeping brethren at peace, without litigation and quarrels. Except for this, the changing of the provisions of a Will is a crime, as it is under all Law.

O believers! Fasting is prescribed for you- as it was for those before you¹- so perhaps you will become mindful 'of Allah'.

  - Mustafa Khattab

 i.e., the followers of previous prophets.

O ye who believe! fasting is prescribed to you as it was prescribed to those before you that ye may (learn) self-restraint. ¹⁸⁸

  - Abdullah Yusuf Ali

As it was prescribed: this does not mean that the Muslim fast is like the other fasts previously observed, in the number of days, in the time or manner of the fast, or in other incidents; it only means that the principle of self-denial by fasting is not a new one.

'Fast a' prescribed number of days.¹ But whoever of you is ill or on a journey, then 'let them fast' an equal number of days 'after Ramadan'. For those who can only fast with extreme difficulty,² compensation can be made by feeding a needy person 'for every day not fasted'. But whoever volunteers to give more, it is better for them. And to fast is better for you, if only you knew.

  - Mustafa Khattab

 i.e., the month of Ramaḍân, the 9 th  month in the Islamic calendar.

 In the case of old age or chronic disease.

(Fasting) for a fixed number of days; but if any of you is ill or on a journey the prescribed number (should be made up) from days later. For those who can do it (with hardship) is a ransom the feeding of one that is indigent. But he that will give more of his own free will it is better for him and it is better for you that ye fast if ye only knew. ^{189 190 191}

  - Abdullah Yusuf Ali

This verse should be read with the following verses, 185-88, in order that the incidents of the physical fast may be fully understood with reference to its spiritual meaning.

Illness and journey must not be interpreted in an elastic sense: they must be such as to cause real pain or suffering if the fast were observed. For journeys, a minimum standard of three marches is prescribed by some Commentators: others make it more precise by naming a distance of 16 farsakhs, equivalent to 48 miles. A journey of 8 or 9 miles on foot is more tiring than a similar one by bullock cart. There are various degrees of fatigue in riding a given distance on horseback or by camel or in a comfortable train or by motor car or by steamer, aeroplane, or airship. In my opinion the standard must depend on the means of locomotion and on the relative resources of the traveller. It is better to determine it in each case according to circumstances.

Those who can do it with hardship: such as aged people, or persons specially circumstanced. The Shafiis would include a woman expecting a child, or one who is nursing a baby, but on this point opinion is not unanimous, some holding that they ought to put in the fasts later, when they can.

Ramadan is the month in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the standard 'to distinguish between right and wrong'. So whoever is present this month, let them fast. But whoever is ill or on a journey, then 'let them fast' an equal number of days 'after Ramadan'. Allah intends ease for you, not hardship, so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful.

  - Mustafa Khattab

Ramadan is the (month) in which was sent down the Qur'an as a guide to mankind also clear (Signs) for guidance and judgment (between right and wrong). So everyone of you who is present (at his home) during that month should spend it in fasting but if anyone is ill or on a journey the prescribed period (should be made up) by days later. Allah intends every facility for you He does not want to put you to difficulties. (He wants you) to complete the prescribed period and to glorify Him in that He has guided you; and perchance ye shall be grateful. ^{192 193}

  - Abdullah Yusuf Ali

Judgment (between right and wrong): Furqan - the criterion or standard by which we judge between right and wrong. See ii. 53 n.

The regulations are again and again coupled with an insistence on two things: (a) the facilities and concessions given, and (b) the spiritual significance of the fast, without which it is like an empty shell without a kernel. If we relise this, we shall look upon Ramadhan, not as a burden, but as a blessing, and shall be duly grateful for the lead given to us in this matter.

When My servants ask you 'O Prophet' about Me: I am truly near. I respond to one's prayer when they call upon Me. So let them respond 'with obedience' to Me and believe in Me, perhaps they will be guided 'to the Right Way'.

  - Mustafa Khattab

When my servants ask thee concerning Me I am indeed close (to them); I listen to the prayer of every suppliant when he calleth on Me; let them also with a will listen to My call and believe in Me; that they may walk in the right way. ¹⁹⁴

  - Abdullah Yusuf Ali

These verses 186 and 188 are not foreign to the subject of Ramadhan, but emphasise its spiritual aspect. Here we are told of Prayer and the nearness of God, and in 188 we are asked not to "eat up" other people's substance.

It has been made permissible for you to be intimate with your wives during the nights preceding the fast. Your spouses are a garment¹ for you as you are for them. Allah knows that you were deceiving yourselves.² So He has accepted your repentance and pardoned you. So now you may be intimate with them and seek what Allah has prescribed for you.³ 'You may' eat and drink until you see the light of dawn breaking the darkness of night, then complete the fast until nightfall. Do not be intimate with your spouses while you are meditating in the mosques. These are the limits set by Allah, so do not exceed them. This is how Allah makes His revelations clear to people, so they may become mindful 'of Him'.

  - Mustafa Khattab

 “Garment” (libâs) is a metaphor for comfort, chastity, and protection.

 Initially, intimate relations during the night of Ramaḍân were not permissible. Since some Muslims could not resist not having intercourse with their spouses, this verse was revealed allowing intimacy during the nights preceding the fast.

 This implies offspring.

Permitted to you on the night of the fasts is the approach to your wives. They are your garments. And ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them and seek what Allah hath ordained for you and eat and drink until the white thread of dawn appear to you distinct from its black thread; then complete your fast till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are limits (set by) Allah; approach not nigh thereto. Thus doth Allah make clear His signs to men that they may learn self-restraint. ^{195 196 197 198 199 200}

  - Abdullah Yusuf Ali

Men and women are each other's garments: i.e., they are for mutual support, mutual comfort, and mutual protection, fitting into each other as a garment fits the body. A garment also is both for show and concealment. The question of sex is always delicate to handle: here we are told that even in such matters a clear, open, and honest course is better than fraud or self-deception. The sex instinct is classed with eating and drinking, an animal thing to be restrained, but not to be ashamed of. The three things are prohibited during the fast by day, but permitted after the fast is broken at night till the next fast commences.

There is difference of opinion as to the exact meaning of this. I would connect this as a parallel clause with the clause "eat and drink", which follows, all three being governed by "until the white thread", etc. That is, all three things must stop when the fast begins again in the early morning. Or it may mean: What is permitted is well enough, but seek the higher things ordained for you.

Those in touch with Nature know the beautiful effects of early dawn. First appear thin white indefinable streaks of light in the east; then a dark zone supervenes; followed by a beautiful pinkish white zone clearly defined from the dark. This is the true dawn; after that the fast begins.

Till the night appears: From the actual practice of the Holy Apostle, this is rightly interpreted to mean: "Till sunset."

Retreat to the Mosques by night after the fast is broken is specially recommended towards the end of Ramadham, so that all carnal temptations may be avoided.

I construe these limits as applying to the whole of the regulations about fasts.

Do not consume one another's wealth unjustly, nor deliberately bribe authorities in order to devour a portion of others' property, knowing that it is a sin.

  - Mustafa Khattab

And do not eat up your property among yourselves for vanities nor use it as bait for the judges with intent that ye may eat up wrongfully and knowingly a little of (other) people's property. ²⁰¹

  - Abdullah Yusuf Ali

Besides the three primal physical needs of man, which are apt to make him greedy, there is a fourth greed in society, the greed of wealth and property. The purpose of fasts is not completed until this fourth greed is also restrained. Ordinarily honest men are content if they refrain from robbery, theft, or embezzlement. Two more subtle forms of the greed are mentioned here. One is where one uses one's own property for corrupting others - judges or those in authority - so as to obtain some material gain even under the cover and protection of the law. The words translated "other people's property" may also mean "public property". A still more subtle form is where we use our own property or property under our own control - "among yourselves" in the Text - for vain or frivolous uses. Under the Islamic standard this is also greed. Property carries with it its own responsibilities. If we fail to understand or fulfil them, we have not learnt the full lesson of self-denial by fasts.

They ask you 'O Prophet' about the phases of the moon. Say, 'They are a means for people to determine time and pilgrimage.' Righteousness is not in entering your houses from the back doors.¹ Rather, righteousness is to be mindful 'of Allah'. So enter your homes through their 'proper' doors, and be mindful of Allah so you may be successful.

  - Mustafa Khattab

 Before Islam, there was a superstitious practice for pilgrims to enter their homes through the back door upon returning from the pilgrimage. The verse suggests that being devoted to Allah wholeheartedly is more important than blindly following old traditions.

They ask thee concerning the new moons. Say: they are but signs to mark fixed periods of time in (the affairs of) men and for pilgrimage. It is no virtue if ye enter your houses from the back; it is virtue if ye fear Allah. Enter houses through the proper doors and fear Allah that ye may prosper. ^{202 203}

  - Abdullah Yusuf Ali

There were many superstitions connected with the New Moon, as there are to the present day. We are told to disregard such superstitions. As a measure of time, where the lunar calendar is used, the New Moon is one great sign, for which people watch with eagerness. Muslim festivals, including the Pilgrimage, are fixed by the appearance of the New Moon. The Arabs, among other superstitions, had one which made them enter their houses by the back door during or after the Pilgrimage. This is disapproved, for there is no virtue in any such artificial restrictions. All virtue proceeds from the love and fear of God.

This is a Muslim proverb now, and much might be written about its manifold meanings. A few may be notes here. (1) If you enter a society, respect its manners and customs. (2) If you want to achieve an object honourably, go about it openly and not "by a backdoor". (3) Do not beat about the bush. (4) If you wish success in an undertaking, provide all the necessary instruments for it.

Fight in the cause of Allah 'only' against those who wage war against you, but do not exceed the limits.¹ Allah does not like transgressors.

  - Mustafa Khattab

 “Do not exceed the limits” refers to Islamic warfare guidelines set by the Prophet. In an authentic saying collected by Abu Dawûd, he (ﷺ) is reported to have instructed the Muslim army, “Depart in the Name of Allah and with His help—following the way of the Messenger of Allah. Do not kill an old man, a child, or a woman. Do not mutilate dead bodies of the enemy. Be gracious and courteous, for Allah loves those who act with grace.” The Prophet (ﷺ) also says, “Do not wish to meet your enemy in battle but always pray for well-being. If fighting is a must, then be steadfast.”

Fight in the cause of Allah those who fight you but do not transgress limits; for Allah loveth not transgressors. ²⁰⁴

  - Abdullah Yusuf Ali

War is only permissible in self-defence, and under well-defined limits. When undertaken, it must be pushed with vigour, but not relentlessly, but only to restore peace and freedom for the worship of God. In any case strict limits must not be transgressed: women, children, old and infirm men should not be molested, nor trees and crops cut down, nor peace withheld when the enemy comes to terms.

Kill them wherever you come upon them¹ and drive them out of the places from which they have driven you out. For persecution² is far worse than killing. And do not fight them at the Sacred Mosque unless they attack you there. If they do so, then fight them- that is the reward of the disbelievers.

  - Mustafa Khattab

 This is probably the most misquoted verse from the Quran. To properly understand the verse, we need to put it into context. Misquoting verses and taking them out of context can be applied to any scripture. For example, in the Bible, Jesus says, “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword!” (Matthew 10:34). He also says, “But as for these enemies of mine who did not want me to be their king—bring them here and slaughter them in my presence!” (Luke 19:27). And Moses says, “The Lord is a man of war, the Lord is his name.” (Exodus 15:3). For more details, see the Introduction.

 Persecuting Muslims to abandon their faith.

And slay them wherever ye catch them and turn them out from where they have turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque unless they (first) fight you there; but if they fight you slay them. Such is the reward of those who suppress faith. ^{205 206}

  - Abdullah Yusuf Ali

This passage is illustrated by the events that happened at Hudaibiya in the sixth year of the Hijra, though it is not clear that it was revealed on that occasion. The Muslims were by this time a strong and influential community. Many of them were exiles from Mecca, where the Pagans had established an intolerant autocracy, persecuting Muslims, preventing them from visiting their homes, and even keeping them out by force from performing the Pilgrimage during the universally recognised period of truce. This was intolerance, oppression, and autocracy to the last degree, and the mere readiness of the Muslims to enforce their rights as Arab citizens resulted without bloodshed in an agreement which the Muslims faithfully observed. The Pagans, however, had no scruples in breaking faith, and it is unnecessary here to go into subsequent events.

Suppress faith: in the narrower as well as the larger sense. If they want forcibly to prevent you from exercising your sacred rites, they have declared war on your religion, and it would be cowardice to ignore the challenge or to fail in rooting out the tyranny.

But if they cease, then surely Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

But if they cease Allah is Oft-Forgiving Most Merciful.

  - Abdullah Yusuf Ali

Fight against them 'if they persecute you' until there is no more persecution, and 'your' devotion will be to Allah 'alone'. If they stop 'persecuting you', let there be no hostility except against the aggressors.

  - Mustafa Khattab

And fight them on until there is no more tumult or oppression and there prevail justice and faith in Allah; but if they cease let there be no hostility except to those who practice oppression. ^{207 208}

  - Abdullah Yusuf Ali

Justice and faith. The Arabic word is Din, which is comprehensive. It implies the ideas of indebtedness, duty, obedience, judgment, justice, faith, religion, customary rites, etc. The clause means: "until there is Din for God."

If the opposite party cease to persecute you, your hostility ends with them as a party, but it does not mean, that you become friends to oppression. Your fight is against wrong; there should be no rancour against men.

'There will be retaliation in' a sacred month for 'an offence in' a sacred month,¹ and all violations will bring about retaliation. So, if anyone attacks you, retaliate in the same manner. 'But' be mindful of Allah, and know that Allah is with those mindful 'of Him'.

  - Mustafa Khattab

 The sacred months are the 1 st , 7 th , 11 th , and 12 th  months of the Islamic calendar.

The prohibited month for the prohibited month and so for all things prohibited there is the law of equality. If then anyone transgresses the prohibition against you transgress ye likewise against him. But fear Allah and know that Allah is with those who restrain themselves. ^{209 210}

  - Abdullah Yusuf Ali

Haram - prohibited, sacred. The month of Pilgrimage (Zul-hajj) was a sacred month, in which warfare was prohibited by Arab custom. The month preceding (Zul-qad) and the month following (Muharram) were included in the prohibition, and Muharram was specially called al-Haram. Possibly Muharram is meant in the first line, and the other months and other prohibited things in "all things prohibited". In Rajab, also, war was prohibited. If the pagan enemies of Islam broke that custom and made war in the prohibited months, the Muslims were free also to break that custom but only to the same extent as the other broke it. Similarly the territory of Mecca was sacred, in which war was prohibited. If the enemies of Islam broke that custom, the Muslims were free to do so to that extent. Any convention is useless if one party does not respect it. There must be a law of equality. Or perhaps the word reciprocity may express it better.

At the same time the Muslims are commanded to exercise self-restraint as much as possible. Force is a dangerous weapon. It may have to be used for self-defence or self-preservation, but we must always remember that self-restraint is pleasing in the eyes of God. Even when we are fighting, it should be for a principle, not out of passion.

Spend in the cause of Allah and do not let your own hands throw you into destruction 'by withholding'. And do good, for Allah certainly loves the good-doers.

  - Mustafa Khattab

And spend of your substance in the cause of Allah and make not your own hands contribute to your destruction but do good; for Allah loveth those who do good. ²¹¹

  - Abdullah Yusuf Ali

Every fight requires the wherewithals for the fight, the "sinews of war". If the war is just and in the cause of God, all who have wealth must spend it freely. That may be their contribution to the Cause, in addition to their personal effort, or if for any reason they are unable to fight. If they hug their wealth, perhaps their own hands are helping in their own self destruction. Or if their wealth is being spent, not in the Cause of God, but in something which pleases their fancy, it may be that the advantage goes to the enemy, and they are by their action helping their own destruction. In all things, their standard should be, not selfishness, but the good of their brethren, for such good is pleasing to God.

Complete the pilgrimage and minor pilgrimage for Allah.¹ But if prevented 'from proceeding', then 'offer' whatever sacrificial animals you can afford. And do not shave your heads until the sacrificial animal reaches its destination. But if any of you is ill or has a scalp ailment 'requiring shaving', then compensate either by fasting, charity, or a sacrificial offering. In times of peace, you may combine the pilgrimage and minor pilgrimage then make the sacrificial offering you can afford. Whoever cannot afford that 'offering', let them fast three days during pilgrimage and seven after returning 'home'- completing ten. These offerings are for those who do not live near the Sacred House. And be mindful of Allah, and know that Allah is severe in punishment.

  - Mustafa Khattab

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

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}

  - Abdullah Yusuf Ali

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

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

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

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.

'Commitment to' pilgrimage is made in appointed months.¹ Whoever commits to 'performing' pilgrimage, let them stay away from intimate relations, foul language, and arguments during pilgrimage. Whatever good you do, Allah 'fully' knows of it. Take 'necessary' provisions 'for the journey'- surely the best provision is righteousness. And be mindful of Me, O people of reason!

  - Mustafa Khattab

 Although pilgrimage is performed over the course of a few days in the 12 th  month of the Islamic calendar, the intention to perform pilgrimage can be made during the 10 th , 11 th , and the first half of the 12 th  months.

For Hajj are the months well known. If anyone undertakes that duty therein let there be no obscenity nor wickedness nor wrangling in the Hajj. And whatever good ye do (be sure) Allah knoweth it. And take a provision (with you) for the journey but the best of provisions is right conduct. So fear Me O ye that are wise.! ^{217 218}

  - Abdullah Yusuf Ali

The months well known: the months of Shawwal, Zul-qa'da, and Zul-hijja (up to the 10th or the 13th) are set apart for the rites of Hajj. That is to say, the first rites may begin as early as the beginning of Shawwal, with a definite approach to Mecca, but the chief rites are concentrated on the first ten days of Zul-hijja, and specially on the 8th, 9th and 10th of that month, when the concourse of pilgrims reaches its height. The chief rites may be briefly enumerated: (1) the wearing of the pilgrim garment (ihram) from certain points definitely fixed on all the roads to Mecca; after this the pilgrimage prohibitions come into operation and the pilgrim is dedicated to worship and prayer and the denial of vanities: (2) the going round the Ka'ba seven times (tawaf), typifying activity, with the kissing of the little Black Stone built into the wall, the symbol of concentration in the love of God; (3) After a short prayer at the Station of Abraham (Q. ii. 125), the pilgrim goes to the hills Safa and Marwa (Q. ii. 158), the symbols of patience and perserverance; (4) the great Sermon (Khutba) on the 7th of Zul-hijja, when the whole assembly listens to an exposition of the meaning of Hajj; (5) the visit on the eighth, of the whole body of pilgrims to the Valley of Mina (about six miles north of Mecca), where the pilgrims halt and stay the night, proceeding on the ninth to the plain and hill of Arafat, about five miles further north, which commemorates the reunion of Adam and Eve after their wanderings, and is also called the Mount of Mercy; (6) the tenth day, the Id Day, the day of Sacrifice, when the sacrifice is offered in the Valley of Mina, and the symbolic ceremony of casting seven stones at the Evil One is performed on the first occasion; it is continued on subsequent days; both rites are connected with the story of Abraham; this is the Id-ul-Adhha; note that the ceremony is symbolically connected with the rejection of evil in thought, word, and deed. This closes the Pilgrimage, but a stay of two or three days after this is recommended, and this is called Tashriq.

It is recommended that pilgrims should come with provisions, so that they should not be compelled to resort to begging. But, as usual, our thought is directed at once from the physical to the spiritual. If provisions are required for a journey on earth, how much more important to provide for the final journey into the future world? The best of such provisions is right conduct, which is the same as the fear of God.

There is no blame on you for seeking the bounty of your Lord 'during this journey'.¹ When you return from 'Arafat,² praise Allah near the sacred place³ and praise Him for having guided you, for surely before this 'guidance' you were astray.

  - Mustafa Khattab

 By trading during ḥajj season.

 ’Arafât is a hill in Saudi Arabia, near Mecca, which is visited during pilgrimage.

 A sacred place called Muzdalifah.

It is no crime in you if ye seek of the bounty of your Lord (during Pilgrimage). Then when ye pour down from (Mount) Arafat celebrate the praises of Allah at the Sacred Monument and celebrate His praises as He has directed you even though before this ye went astray. ^{219 220 221}

  - Abdullah Yusuf Ali

Legitimate trade is allowed, in the interests both of the honest trader, who can thus meet his own expenses, and of the generality of pilgrims, who would otherwise be greatly inconvenienced for the necessaries of life. But the profit must be sought as from the "bounty of God". There should be no profiteering, or trade "tricks". Good honest trade is a form of service to the community, and therefore to God.

About midway between Arafat and Mina (see n. 217 to ii. 197) is a place called Muzdalifa where the Holy Apostle offered up a long prayer. It has thus become a Sacred Monument and pilgrims are directed to follow that example on their return. A special reason for this is given in the note following.

Certain arrogant tribes living in Mecca used not to go to Arafat with the crowd but to stop short at Muzdalifa. They are rebuked for their arrogance and told that they must perform all the rites like the rest of the pilgrims. There is equality in Islam.

Then go forth with the rest of the pilgrims. And seek Allah's forgiveness. Surely Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

Then pass on at a quick pace from the place whence it is usual for the multitude so to do and ask for Allah's forgiveness. For Allah is Oft Forgiving Most Merciful. ²²²

  - Abdullah Yusuf Ali

See the last note. Towards the end of the Pilgrimage the crowd is very great, and if any people loitered after Arafat, it would cause great confusion and inconvenience. The pace has therefore to be quick for every one, a very salutary regulation. Every member of the crowd must think of the comfort and convenience of the whole mass.

When you have fulfilled your sacred rites, praise Allah as you used to praise your forefathers 'before Islam', or even more passionately. There are some who say, 'Our Lord! Grant us 'Your bounties' in this world,' but they will have no share in the Hereafter.

  - Mustafa Khattab

So when ye have accomplished your holy rites celebrate the praises of Allah as ye used to celebrate the praises of your fathers yea with far more heart and soul. There are men who say: "Our Lord! give us (thy bounties) in this world!" but they will have no portion in the hereafter. ^{223 224}

  - Abdullah Yusuf Ali

After the Pilgrimage, in Pagan times, the pilgrims used to gather in assemblies in which the praises of ancestors were sung. As the whole of the pilgrimage rites were spiritualised in Islam, so this aftermath of the pilgrimage was also spiritualised. It was recommended for pilgrims to stay on two or three days after the pilgrimage, but they must use them in prayer and praise to God. See ii. 203 below.

If you hasten to get all the good things of the world, and only think of them and pray for them, you would lose the higher things of the future. The proper Muslim attitude is neither to renounce this would nor to be so engrossed in it as to forget the spiritual future.