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Surat Al-Baqarah (The Cow) - سورة البقرة
This is a portion of the entire surah. View more context, or the entire surah.
Sahih International
And complete the Hajj and 'umrah for Allah . But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs 'umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] - then a fast of three days during Hajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.Tafsir al-Jalalayn
Fulfil the Pilgrimage and the Visitation to God, by completing them according to their due; but if you are prevented, from fulfilling them by an enemy, then [give] such offering as may be feasible, for you — a sheep — and do not shave your heads, that is, do not release yourselves from the state of pilgrimage inviolability, until the offering, mentioned, reaches its place, its place of sacrifice, that is, within the enclosure, according to al-Shāfi‘ī; the sacrifice is then made with the intention of releasing oneself from the state of pilgrimage inviolability, and is divided among the needy, after which the head is shaved and the release is effected. If any of you is sick, or has an ailment of the head, such as lice or severe pains, and has thus shaved his head while in a state of pilgrimage inviolability, then, incumbent upon him is, a redemption by fast, for three days, or a voluntary almsgiving, consisting of three cubic measures of the principal food of the town for six needy persons, or a ritual sacrifice, that is, the slaughter of a sheep (aw, ‘or’, denotes freedom of choice). To this [last] has been added the [case of the] one who shaves his head without excuse because the requirement of redemption is most obvious in his case; but also [it is required in the case of] one that enjoys, without shaving, such things as scents, attire, or oils, be it with an excuse or without. When you are secure, knowing that the enemy has gone or is not present, then whoever enjoys the Visitation, having completed it and observed its ritual prohibitions, until the Pilgrimage, until he enters its ritual inviolability in the relevant months; let his offering be such as is feasible, for him, such as a sheep that he sacrifices after entering into the state of pilgrimage inviolability, ideally, on the Day of Sacrifice; or if he finds none, because there are none available, or because he does not have sufficient funds, then, incumbent upon him is, a fast of three days in the Pilgrimage, that is to say, in a state of pilgrimage inviolability. In such a case, he should enter into the state of pilgrimage inviolability before the seventh of Dhū’l-Hijja, but ideally before the sixth, because one is discouraged from fasting on the Day of ‘Arafa.
Sahih International
Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah . And fear Me, O you of understanding.Tafsir al-Jalalayn
The Pilgrimage, the time for it, is in months well-known: Shawwāl, Dhū’l-Qa’da and ten nights, some say all, of Dhū’l Hijja; whoever undertakes, upon himself, the duty of Pilgrimage during them, by entering into the state of pilgrimage inviolability, then no lewdness, [no] sexual intercourse for them, nor wickedness, [nor] acts of disobedience, or disputing, [or] quarrelling, in the Pilgrimage (a variant reading [for fa-lā rafathun wa-lā fusūqun wa-lā jidāla] has the accusative for all three nouns [sc. fa-lā rafatha wa-lā fusūqa wa-lā jidāla]; prohibition is meant in all three cases). Whatever good you do, by way of voluntary almsgiving, God knows it, and will reward you for it. And take provision, to suffice you your journey: this was revealed regarding the people of Yemen, who use to make the Pilgrimage and not take any provisions with them, thus, becoming a burden for others. But the best provision is piety [taqwā, ‘piety’, literally ‘guarding’] with which you are able to guard against asking others [for things]; and fear you Me, O people of pith!, [O] possessors of intellect.
Sahih International
There is no blame upon you for seeking bounty from your Lord [during Hajj]. But when you depart from 'Arafat, remember Allah at al- Mash'ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray.Tafsir al-Jalalayn
You would not be at fault if you should seek bounty, sustenance, from your Lord, by engaging in commerce at the Pilgrimage: this was revealed in response to their aversion to such an idea; but when you press on, push on, from ‘Arafāt, having stood [in prayer] upon it, then remember God, after the overnight stay at Muzdalifa, by repeating the talbiya [sc. labbayka Llāhummā labbayk, ‘at thy service, O God, at thy service’], the tahlīl [lā ilāha illā Llāh, ‘no god but God’] and making supplications, at the Sacred Waymark, a mountain at the end of Muzdalifa, called Quzah. In one hadīth, the Prophet (s) stood there remembering God and supplicating until his face began to glow brightly, according to Muslim; and remember Him as He has guided you, to the principal rites of His religion and the rituals of His Pilgrimage (the kāf of ka-mā, ‘as’, is the particle denoting the reason), though previously, before His guidance, you were astray.
Sahih International
Then depart from the place from where [all] the people depart and ask forgiveness of Allah . Indeed, Allah is Forgiving and Merciful.Tafsir al-Jalalayn
Then (thumma denotes the sequence intended) press on, O Quraysh, from where the people press on, that is, from ‘Arafa, by standing there together with them (for, they used to stand at Muzdalifa, disdaining to stand with other people); and seek God’s forgiveness, for your sins; God is Forgiving, Merciful, to the believers.
Sahih International
And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance. And among the people is he who says, "Our Lord, give us in this world," and he will have in the Hereafter no share.Tafsir al-Jalalayn
And when you have performed, and completed, your holy rites, that is, the devotions pertaining to your pilgrimage, having cast [stones] at the Jamrat al-‘Aqaba, performed the circumambulation and stopped at Minā, remember God, by extolling Him and repeating the takbīr [saying Allāhu akbar, ‘God is Great’], as you remember your fathers, as you used to remember them and boast about them at the end of your pilgrimage, or yet more intensely, than your remembrance of them (ashadda is in the accusative because it is a circumstantial qualifier referring to dhikr ‘remembrance’, which itself is in the accusative as the object of udhkurū, ‘remember’, because had it come after it, it would have functioned as an adjectival phrase). There are some people who say, ‘Our Lord, give to us, our lot, in this world’, and they are given it; such people will have no part, no lot, in the Hereafter.
Sahih International
But among them is he who says, "Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire."Tafsir al-Jalalayn
And there are others who say, ‘Our Lord, give to us in this world good, a grace, and good, Paradise, in the Hereafter, and guard us against the chastisement of the Fire’, 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:
Sahih International
Those will have a share of what they have earned, and Allah is swift in account.Tafsir al-Jalalayn
Those — they shall have a portion, a reward, from, as a result of, what they have earned, the deeds they have performed, such as Pilgrimage and supplication; and God is swift at reckoning, reckoning with the whole of creation in half a day of this world, as one hadīth states.
