SURAH AL-BAQARAH (AYAH 191 to 200)

وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُمْ مِنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ ۚ وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِ ۖ فَإِنْ قَاتَلُوكُمْ فَاقْتُلُوهُمْ ۗ كَذَٰلِكَ جَزَاءُ الْكَافِرِينَ {2:191}

[Q2:191] Waqtuloohum haisu saqif tumoohum wa akhrijoohum min haisu akhrajookum; walfitnatu ashaddu minal qatl; wa laa tuqaatiloohum 'indal Majidil Haraami hattaa yaqaatilookum feehi fa in qaatalookum faqtuloohum; kazaalika jazaaa'ul kaafireen.
[Q2:191] And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.

[Q2:191] Dan bunuhlah mereka (musuh yang memerangi kamu) di mana sahaja kamu dapati mereka, dan usirlah mereka dari tempat yang mereka telah mengusir kamu; dan (ingatlah bahawa angkara) fitnah itu lebih besar bahayanya daripada pembunuhan dan janganlah kamu memerangi mereka di sekitar masjid Al-Haraam sehingga mereka memerangi kamu di situ. Oleh itu kalau mereka memerangi kamu (di situ), maka bunuhlah mereka. Demikianlah balasan bagi orang-orang yang kafir.

THE ORDER IS TO KILL THE ENEMY (against whom fighting has been enjoined) WHEREVER THEY ARE FOUND, WHILST THE WAR GOES ON. It does not refer to unbelievers in general.

v  "And drive them out from where they drove you out" refers to Makka, wherein the holy Kabah, the centre of Islam, is located, because it belonged to the Muslims but was usurped by the infidels unlawfully.

Fitna means subversive activities to destroy peace and rule of law.

±  With reference to other verses like this verse (Nisa 4:135; Ma-idah 5:2 and 8) it must be said that Islam advocates universal peace and harmony in the human society and teaches us to tolerate and accommodate other creeds so far as their followers do not hatch plots and generate ill-will to destroy the Muslims and ascribe falsehood to ALLAH (SWT) and His religion.

±  In verses 60:1, 8 and 9 of al Mumtahanah, the believers are advised to show kindness and do justice to the unbelievers who are not hostile to them, BUT AT ALL EVENTS, friendship with the enemies of ALLAH (SWT) has been discouraged. ISLAM AVOIDS KILLING AND DESTRUCTION, BUT when public peace and safety is at stake, prompt and severe action is taken to bring order and eliminate lawlessness. Islam has no room for wilful aggressors and cunning mischief-makers.

The sanctity of the holy Kabah and the sacred months is very important, but when attacked all considerations should be kept in abeyance till the aggressors are destroyed completely. **Keeping this principle in view, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) fought against the infidels of Makka and their (Jewish) associates, in self defence, BECAUSE they wanted to exterminate the religion of ALLAH (SWT) and its followers.

°          When the Syrian vassals of the Roman Empire advised Hercules to help and support the Makkaan pagans and liquidate the Muslims, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had to go to war against the Christians.

NO PEACEFUL PERSON, TRIBE OR COMMUNITY WAS EVER ATTACKED BY HIM. HE DID NOT ALLOW HIS FOLLOWERS, EITHER IN HIS LIFETIME OR AFTER, TO NEEDLESSLY ATTACK ANY PEOPLE. There are many traditions and verses of the Qur’an which enjoin peaceful preaching of the truth through argument and reason, with wisdom and kind exhortation in the best way possible.

v  (Nahl 16:125). The sword which was used to defend the cause of Islam right from the beginning was the dhulfiqar, and the man who devoted his life to the cause of Islam was Ali. A divine voice informed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in the midst of the battle of Uhad.

la fata illa ali, la sayf illa dhulfiqar

(There is no hero save Ali, there is no sword save dhulfiqar)

v  Ali, the champion of Islam, and his ALLAH (SWT)-sent sword fought against the pagans of Makka and their allies and the Jews and the Christians in the lifetime of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). AFTER HIM (the Holy Prophet lifetime), he never took part in the hostile campaigns directed against the non-Muslims of the world by the companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

IT IS BECAUSE OF THE POLICIES CARRIED OUT BY THOSE COMPANIONS, that men like Gibbon declared that Islam was preached by the sword, as he (wrongly) concluded that what the followers did, must have been the policy of the preacher. He failed to identify the true followers of the prophet of Islam.

Ø  Ali and his sons, who, after the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), took the sword in their hands, not to enslave the non-Muslims and appropriate their wealth, BUT TO SAVE Islam from the evil of hypocrisy which had emerged in full force to mutilate the beautiful face of Islam. "I shall not cease to fight against the hypocrites until the last of them is driven out from the fold of the true believers," said Imam Ali ibne Abi Talib.

Ø  In Kerbala Imam Husayn bin Ali used the dhulfiqar for the last time to distinguish between right and wrong or truth and falsehood. When this purpose was served the ALLAH (SWT) - sent sword was sheathed for ever till the return of the last living Imam. The event of Kerbala clearly separated and identified the two camps the camp of ALLAH (SWT) and the camp of Shaytan.

Ø  The Imams in the progeny of Imam Husayn, through piety, reason and wisdom, preached the true religion of ALLAH (SWT). The hypocrisy of the usurpers, through ruthless intimidation and shameless treason, opposed them to crush and destroy the Islam original kept alive by the Ahlul Bayt.

YET THE ISLAM ORIGINAL FLOURISHED. THE SEVEREST DESPOTS COULD NOT OBLITERATE IT.

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(2:191) Fight against them wherever they confront you in combat and drive them out from where they drove you out. Though killing is bad. Persecution is worse than killing *202 Do not fight against them near the Masjid Haram unless they attack you there.

*202. Here the word fitnah is used in the sense of 'persecution'. It refers to a situation whereby either a person or a group is subjected to harassment and intimidation for having accepted, as true, a set of ideas contrary to those currently held, and for striving to effect reforms in the existing order of society by preaching what is good and condemning what is wrong. Such a situation must be changed, if need be, by the force of arms.
Bloodshed is bad, but when one group of people imposes its ideology and forcibly prevents others from accepting the truth, then it becomes guilty of an even more serious crime. In such circumstances, it is perfectly legitimate to remove that oppressive group by the force of arms. 

فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {2:192}

[Q2:192] Fa inin tahaw fa innal laaha Ghafoorur Raheem.
[Q2:192] But if they desist, then surely ALLAH (SWT) is Forgiving, Merciful.

[Q2:192] Kemudian jika mereka berhenti memerangi kamu (maka berhentilah kamu); kerana sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani.

SHOWING MERCY WHEN ONE HAS THE UPPER HAND is enjoined in this verse.

On all occasions, the lover of ALLAH (SWT) attempts to draw near Him by taking on the appropriate attribute of ALLAH (SWT). Mercy and forgiveness for the enemies if they desist from fighting has been recommended.

Ü  NO OTHER CREED OR RELIGION HAS THIS PROVISION.

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(2:192) And if they attack you first (even in that sacred area), strike them (without any hesitation); this is the due punishment for such disbelievers. If, however, they desist from fighting (you should also do likewise), and know that Allah is Forgiving and Merciful *203.

*203. God, in whom the believers have faith, is forgiving and ready to pardon even the worst criminals and sinners after they have renounced their arrogant defiance towards Him. It is suggested that this attribute of God should be reflected in the behaviour of the believers as well. As the saying goes: 'Mould your morals according to the attributes of God.' Hence, Whenever the believers have to resort to armed conflict, they should do so not for the sake of quenching their thirst for venueance but in the cause of God's religion. Their conflict with any group should last only as long as that group resists the cause of God. As soon as it gives up this resistance hostility should cease.

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ ۖ فَإِنِ انْتَهَوْا فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ {2:193}

[Q2:193] Wa qaatiloohum hatta laa takoona fitnatunw wa yakoonad deenu lillaahi fa-inin tahaw falaa 'udwaana illaa 'alaz zaalimeen.

[Q2:193] And fight with them until there is no persecution, and religion should be only for ALLAH (SWT), but if they desist, then there should be no hostility except against the oppressors.

[Q2:193] Dan perangilah mereka sehingga tidak ada lagi fitnah, dan (sehingga) menjadilah ugama itu semata-mata kerana ALLAH (SwT). Kemudian jika mereka berhenti maka tidaklah ada permusuhan lagi melainkan terhadap orang-orang yang zalim.

FIGHTING EVIL SHOULD CONTINUE UNTIL ITS POWER BASE IS DISLODGED, AFTER WHICH IT SHOULD BE STOPPED. Fitna has been explained in verse 191 of this surah.

Ì  "Din should be only for ALLAH (SWT)" makes it clear that the purpose of fighting in the way of ALLAH (SWT) is to [1] remove persecution, [2] corruption AND [3] mischief which suppress liberty AND do not allow people to choose between truth and falsehood so that they may willingly believe in ALLAH (SWT) and follow His commandments. The root of evil is in polytheism. It should be uprooted.

WHEN OUR LIVING IMAM RETURNS, HE WILL PUT AN END TO POLYTHEISM AND MAKE AVAILABLE TRUE FREEDOM FOR MANKIND.

v  In verse 22:40 of al Hajj it is said that ALLAH (SWT) repels some men by means of others to keep safe *synagogues, *churches and *cloisters so that every man may have the freedom to remember ALLAH (SWT) according to his own belief,

¥  BECAUSE there is no compulsion in religion (Baqarah 2:256).

ONLY ISLAM, AND NO OTHER RELIGION, GIVES FREEDOM TO ONE AND ALL TO WORSHIP ONE TRUE GOD - ALLAH (SWT).

"And if they desist" means when the polytheists renounce false gods and idol-worshipping and come into the fold of the true faith, Islam, and believe in the one and only true ALLAH (SWT).

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(2:193) Go on fighting with them till there is no more a state of tribulation and Allah's way is established instead. *204 Then if they desist from it, there should be no more hostility except against those who had been guilty of cruelty and brutality. *205

*204. Here the term fitnah is used in a different sense from the one in which it was used above (see verse 191). It is evident from the context that fitnah refers here to the state of affairs wherein the object of obedience is someone other than God. Hence the purpose of a believer's fighting is that this fitnah should cease and obedience should be consecrated to God alone.
An investigation of the usages of the word din (which occurs in this verse) reveals that the core of its meaning is obedience. In its technical usage, the word refers to that systern of life which arises as a result of a person recognizing someone as his Lord and Sovereign and committing himself to following his commands and ordinances. This explanation of the word din makes it quite clear that when some human beings establish their godhead and absolute dominance over others, this state of affairs is one of fitnah. Islam seeks to put an end to this and replace it by a state of affairs in which people live in obedience to the laws of God alone. 
*205. What is meant here by 'desisting' is not the abandonment of unbelief and polytheism on the part of the unbelievers but rather their desistance from active hostility to the religion enjoined by God. The unbeliever, the polytheist, the atheist, has each been, empowered to hold on to his beliefs and to woorship who and whatever he wishes. In order to deliver these people from their error, Muslims are required to counsel them and tell them where their good lies. But Muslims ought not to try to achieve this purpose by resorting to force. At the same time, these misguided people have no right to either enforce the false laws of their own contriving instead of the laws of God or to drive the people of God to bondage of others than God. In order to put an end to this fitnah, both persuasion and force be used, whenever and to the extent to which each of the two is needed, and a true believer will not rest until the unbelievers give up this fitnah.
The statement that hostility is meant only against wrong-doers seems to imply that when the true system of life replaces the false one, ordinary people should be granted a general amnesty. At the same time, however, it would be justifiable to punish those who exceeded all limits in their hostility to the Truth, at the time when they held the reins of power. Yet in dealing with such people, it becomes the true believers, after they have one final victory, to adopt a general attitude of forgiveness and tolerance towards the vanquished rather than subject them to revenge for the wrongs they committed in the past. Those criminals whose records were exceptionally bad could, however, be punished. The Prophet (peace be on him), availed himself of this permission in respect of some notorious enemies whose hostility had exceeded all limits, even though pardon and forgiveness behoved none more than him. Thus 'Uqbah ibn Abi Mu'avt and Nadr b. Harith from among the captives of the Battle of Badr were put to death and when a general amnesty, was proclaimed after the conquest of Makka four out of seventeen persons were executed. (See Ibn Hisham, vol. 1, p. 644 and vol. 2, pp. 409 ff. - Ed.) These acts were based on the permission to put to the sword those who have been conspicuously ruthless in their hostility to Islam and the Muslims. 

الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ ۚ فَمَنِ اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ {2:194}

[Q2:194] Ash Shahrul Haraamu bish Shahril Haraami wal hurumaatu qisaas; famani'tadaa 'alaikum fa'tadoo 'alaihi bimsisli ma'tadaa 'alaikum; wattaqul laaha wa'lamooo annal laaha ma'al muttaqeen.

[Q2:194] The Sacred month for the sacred month and all sacred things are (under the law of) retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and be careful (of your duty) to ALLAH (SWT) and know that ALLAH (SWT) is with those who guard (against evil).

[Q2:194] (Mencabuli) bulan yang dihormati itu ialah dengan (sebab membalas pencabulan dalam) bulan yang dihormati; dan tiap-tiap perkara yang dihormati itu (jika dicabuli), ada balasannya yang seimbang. Oleh itu sesiapa yang melakukan pencerobohan terhadap kamu maka balaslah pencerobohannya itu seimbang dengan pencerobohan yang dilakukannya kepada kamu; dan bertaqwalah kamu kepada ALLAH (SwT) serta ketahuilah: Sesungguhnya ALLAH (SwT) beserta orang-orang yang bertaqwa.

RAJAB, DHILQAD, DHILHAJJ AND MUHARRAM ARE THE SACRED MONTHS. The men of ALLAH (SWT) are allowed to inflict injury on those who violate the sanctity of the sacred months and attack the believers, BECAUSE under the law of retaliation justice demands that the aggressors be punished, but when the enemy desist from continued confrontation, peace, bound by agreement, should prevail and be adhered to.

¥  The muttaqin have been described in verse 2:2 of this surah.

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(2:194) A prohibited month is to be respected, if the same is respected (by the enemy), *206 and likewise there is the law of just retribution for the violation of all prohibited things. Therefore, if anyone transgresses a prohibition by attacking you, you may do likewise, but always fear AIIah and bear in mind that Allah is with those who desist from breaking Allah's bounds.

*206. FROM THE TIME OF ABRAHAM THREE MONTHS - DHU AL-QA'DAH, DHU AL-HIJJAH AND MUHARRAM - WERE CONSECRATED FOR HAJJ, AND THE MONTH OF RAJAB WAS CONSECRATED FOR 'UMRAH. For the duration of these four months warfare, killing and pillage were prohibited so that people could perform Pilgrimage and return home safely. For this reason these months were cajied the 'sacred months'.
The purpose of the verse is to stress that if the unbelievers respect the sanctity of the sacred months, the Muslims should do the same. If, however, they violate this sanctity and subject the Muslims to aggression, then the Muslims are also entitled to retribution even during the 'sacred months'.
The permission mentioned here was called forth by the introduction of nasi', a practice which had been introduced by the Arabs in order to have an advantage over others in their battles and raids. The manner in which the Arabs used nasi' was such that whenever they wished either to start a conflict in order to satisfy their vendetta or to loot and plunder they carried out their raid in one of the sacred months and then later on tried to compensate for this violation by treating one of the non-sacred months as a sacred month. The Muslims were, therefore, concerned as to what they should do in case the unbelievers resorted to this artifice and surprised them by an attack in one of the recognized sacred months. The verse refers to this problem. 

وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ۛ وَأَحْسِنُوا ۛ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ {2:195}

[Q2:195] Wa anfiqoo fee sabeelil laahi wa laa tulqoo bi aydeekum ilat tahlukati wa ahsinoo; innal laaha yuhibbul muhsineen.

[Q2:195] And spend in the way of ALLAH (SWT) and cast not yourselves to perdition with your own hands, and do good (to others); surely ALLAH (SWT) loves the doers of good.

[Q2:195] Dan belanjakanlah (apa yang ada pada kamu) kerana (menegakkan) ugama ALLAH (SwT), dan janganlah kamu sengaja mencampakkan diri kamu ke dalam bahaya kebinasaan (dengan bersikap bakhil); dan baikilah (dengan sebaik-baiknya segala usaha dan) perbuatan kamu; kerana sesungguhnya ALLAH (SwT) mengasihi orang-orang yang berusaha memperbaiki amalannya.

Muhsin (derived from ihsan) is he who [1] acts well, [2] does good deeds and [3] spends in the way of the most perfect, good and bountiful ALLAH (SWT). ALLAH (SWT), therefore, loves the Muhsin.

r  WHEN A MAN GETS WHAT HE DESERVES, PROPORTIONATE TO HIS DEEDS, IT IS CALLED JUSTICE (adl); BUT IF ONE IS GIVEN MORE IN VIEW OF ONE'S NEEDS, MORE THAN WHAT ONE DESERVES, IT IS CALLED IHSAN (to give for a present).

ISLAM VIEWS CLOSEFISTED MISERLINESS AS UNGODLINESS, which keeps the miser away from paradise and throws him into hell. By not spending in the way of ALLAH (SWT), individuals cast themselves and their nation into perdition and both are destroyed.

MAN'S LIFE AND HIS POSSESSIONS ARE NOT HIS OWN. THEY BELONG TO ALLAH (SWT). MAN ONLY HOLDS THEM AS A TRUST. He should not use them to please himself. He must spend of his possessions and readily give his life in the way of ALLAH (SWT) to promote His cause, as Imam Husayn did in Kerbala.

Ì  BUT he must [1] protect his life and [2] property when there is no danger to the religion OR to [3] the mission of ALLAH (SWT),

1.        As the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) did at the time of the treaty of Hudaybiya,

2.        As Ali did in Siffin, and

3.        As Hasan did with Mu-awiya.

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(2:195) Spend your wealth in the Way of Allah and do not cast yourselves into ruin with your own hands. *207 Do all things gracefully, for Allah loves those who do all things with excellence *208

*207. 'To spend in the way of Allah' signifies financial sacrifice in order to establish God's religion. Not to make any financial sacrifice but to be inclined, instead, to hold personal interests dear to one's heart will lead to one's ruin both in this world and in the Next. Allah will set the unbelievers to dominate over you in this world and condemn you in the Next world. 
*208. The root of the word ihsan is HSN, which means doing something in a goodly manner. 
One standard of conduct is merely to perform the task entrusted to one. The other and higher standard is to perform that task in a wholesome manner, to devote all one's capacities and resources to its fulfilment, to do one's duty with all one's heart. The first standard is that of ordinary obedience for which it is enough that a man should fear God. The other and higher standard is that of ihsan (moral and spiritual excellence) for which it is necessary that one should have a strong love for God and a profound attachment to Him.

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 {2:196}

[Q2:196] Wa atimmul Hajja wal Umarata lillaah; fain uhsirtum famas taisara minal hadyi walaa tahliqoo ru'oosakum hatta yablughal hadyu mahillah; faman kaana minkum mareedan aw biheee azam mir raasihee fafidyatum min Siyaamin aw sadaqatin aw nusuk; fa izaaa amintum faman tamatta'a bil 'Umrati ilal Hajji famastaisara minal hady; famal lam yajid fa Siyaamu salaasti ayyaamin fil Hajji wa sab'atin izaa raja'tum; tilka 'asharatun kaamilah; zaalika limal lam yakun ahluhoo haadiril Masjidil Haraam; wattaqul laaha wa'lamoo annal laaha shadeedul'iqaab.

[Q2:196] And accomplish the pilgrimage and the visit for ALLAH (SWT), but if, you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to ALLAH (SWT), and know that ALLAH (SWT) is severe in requiting (evil).

[Q2:196] Dan sempurnakanlah ibadat Haji dan Umrah kerana ALLAH (SwT); maka sekiranya kamu dikepong (dan dihalang daripada menyempurnakannya ketika kamu sudah berihram, maka kamu bolehlah bertahallul serta) sembelihlah Dam yang mudah didapati; dan janganlah kamu mencukur kepala kamu (untuk bertahallul), sebelum binatang Dam itu sampai (dan disembelih) di tempatnya. Maka sesiapa di antara kamu sakit atau terdapat sesuatu yang menyakiti di kepalanya (lalu ia mencukur rambutnya), hendaklah ia membayar fidyah. Iaitu berpuasa, atau bersedekah, atau menyembelih Dam. Kemudian apabila kamu berada kembali dalam keadaan aman, maka sesiapa yang mahu menikmati kemudahan dengan mengerjakan Umrah, (dan terus menikmati kemudahan itu) hingga masa (mengerjakan) ibadat Haji, (bolehlah ia melakukannya kemudian wajiblah ia) menyembelih Dam yang mudah didapati. Kalau ia tidak dapat (mengadakan Dam), maka hendaklah ia berpuasa tiga hari dalam masa mengerjakan Haji dan tujuh hari lagi apabila kamu kembali (ke tempat masing-masing); semuanya itu sepuluh (hari) cukup sempurna. Hukum ini ialah bagi orang yang tidak tinggal menetap (di sekitar) masjid Al-Haraam (Makka). Dan hendaklah kamu bertaqwa kepada ALLAH (SwT); dan ketahuilah bahawasanya ALLAH (SwT) Maha berat balasan seksaNya (terhadap orang-orang yang melanggar perintahNya).

THE DATE AND THE MONTH FOR PERFORMING HAJJ IS FIXED, WHEREAS UMRA, AN ABRIDGED RITUAL, CAN BE PERFORMED AT ANY TIME.

TO INCULCATE *restraint, *perseverance, *sincerity and *purity of intention, *submission, and *dedication to the service of ALLAH (SWT), a thorough discipline has been prescribed for performing hajj and umrah. 

HAJJ IS A WEEK OF TOTAL LOYALTY. THE BODY IS DENIED ALL KINDS OF COMFORTS. THE MIND AND THE HEART ARE TUNED TO BASK IN THE LIGHT OF DEVOTION. It enables man to rise to the glorious heights of spiritual bliss.

Ä  The proud, rich and the egotistic celebrities are made to know and realise their true insignificance, otherwise, in any other situation, they would prefer to spend any amount to avoid association with the ordinary people and being brought to the level of the meek .

Ä  No distinction of wealth, fame, birth, colour or nationality are of any use when the hajj begins.

ALL ARE IN THE SERVICE OF THE LORD. IT IS A TRAINING GROUND TO PUT THE IDEA OF THE BROTHERHOOD OF MAN INTO PRACTICE. Whoso fails to do in day-to-day life what he has experienced during the hajj, is not a true believer. There is no other religion which has such an institution to inspire effective voluntary control to curb brutality and pride, so easily acquired by the men of the world. Islam would have been labelled as an imperfect code of life if hajj has not been prescribed as an obligatory duty.

The criticism of the slaughter of animals by the opponents of Islam is unreasonable. Animals have been created by the creator to provide food for the human beings.

ï  There is "life" in everything man or animal eats or drinks. Therefore saving or sparing "life" is not possible. This is the law of nature. **The very existence of life depends upon the proper consuming of life. **Life in the lower stages of creation has been purposely created to be sacrificed to serve the survival of the species in the higher realm.

SIMILARLY, MAN HAS BEEN CREATED TO SACRIFICE HIS SELF WHICH IS DEAREST TO HIM, TO REACH THE HIGHER REALMS OF DIVINITY OR SPIRITUAL BLISS. It is true that purposeless slaughter of animals is a waste of ALLAH (SWT)'s bounty when it is carried out in contravention to the laws of the author of nature. EVEN for those who hold animals sacred, the surest way to show their concern is to slaughter them at the proper time, because one day they will be eliminated by death. So, if an animal is to die anyway, it is better to use it for sustenance of human life, rather than letting it go waste. The merciful creator, therefore, has allowed slaughter of animals for the sustenance of human life.

In the days of ignorance, man sacrificed man to please his man-made ALLAH (SWT)’s. ISLAM STOPPED THIS PRACTICE. Instead, to keep alive the spirit of the intended sacrifice of Ismail by Ibrahim, to show his obedience to his Lord, sacrifice of animals has been prescribed.

ON THE OTHER HAND, Islam prohibits purposeless killing of animals. AS LONG AS a haji is in ihram he cannot kill even a mosquito. Hunting is not only forbidden during the hajj but also as a sport in ordinary life.

Ä  Imam Ali, on his death bed, asked his children to take care of the birds he had domesticated, or else to set them free.

Ä  Once a disciple of Imam Jafar al Sadiq killed some pigeons in exasperation. The Imam asked him to give one dinar in charity for every pigeon he had killed as an expiation.

Ä  The companions of Imam Hasan tried to make a dog run when the unclean animal came near them while they were having meals with the Imam. The Imam prevented them and began to eat one morsel himself and gave another to the dog. He said: "I should feel ashamed if a creature of ALLAH (SWT) looks at my food and I turn it away."

At the call of duty a true believer must be ready to act as commanded, therefore, the impracticable and imaginary tenderness, which actually is not so, should not be allowed to take root. ONE MUST KILL EVEN A HUMAN BEING IF PROVED GUILTY OF MURDER AND LAWFULLY CONDEMNED TO DEATH. The misconceived feeling of tenderness is a moral weakness which can be removed by proper training.

Ë  IF THE HOLY KABAH IS HELD IN REVERENCE, IT IS NOT IDOLATRY. The spirit of holding in veneration things dedicated to ALLAH (SWT) (or godliness) without any intention of worshipping them, even if it is the psyche of the idol-worshippers, is not idolatry. **The holy edifice was built by Ibrahim and Ismail, the two distinguished friends of ALLAH (SWT), for the exclusive remembrance of the true Lord. The pagans appropriated it and used it as their temple. **The two other friends of ALLAH (SWT), *the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and *Imam Ali, cleared the sacred house of the idols and restored it to its original purpose. They destroyed the false ALLAH (SWT)’s but retained the really venerable black stone used by Ibrahim in construction of the holy house, because this stone was sent down by ALLAH (SWT). Likewise the respect paid to Safa and Marwa, on account of its association with Ibrahim and Ismail, has been preserved.

"Whoever profits by combining umrah with hajj means that after performing umrah, the pilgrim casts off ihram and puts it on again at the time of hajj, but by combining umrah with hajj he does not have to journey again for hajj after umrah, and also does not have to be in ihram all the time during the intervening period.”

Ø  The second caliph, nominated by the first caliph, who opposed this in the life time of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), issued orders to discontinue it and muta ul nisa, and hayya ala khayril amal from the azan. 

Ø  However, the later jurists did not follow his order for discontinuation of the muta ul hajj BUT the muta ul nisa and hayya ala khayril amal had been discontinued by the ignorant people in contravention of the divine commandments (Nisa 4:24).

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(2:196) When you make up your mind to perform Hajj and `Umrah, accomplish these to please Allah. But if you are hemmed in somewhere, then offer to Allah whatever sacrifice you can afford. *209 And do not shave your heads until the sacrifice reaches its place. *210 But whoever among you is sick or has an ailment of the head and has his head shaved shall atone for this either by fasting or by alms-giving or by offering a sacrifice *211 However, when you are secure *212 (and you reach Makka before the Hajj season begins), whoever takes advantage of this opportunity to perform `Umrah shall offer the sacrifice that he can afford. But if he cannot afford a sacrifice, he shall fast three days during the Hajj season and seven days after reaching home, that is, ten days in all. This concession is only for those whose homes are not near the Masjid Haram, *213 refrain from transgressing these Commandments of Allah and know it well that Allah is very severe in punishment.

*209. If any obstruction prevents a person from proceeding with the Pilgrimage and he is forced to stay behind, he should make a sacrificial offering to God of whatever is available - for example, either a camel, a cow, a goat or a sheep 
*210. The statement: 'until the offering reaches its appointed place' has been variously interpreted by the jurists. The Hanafi jurists consider this to signify the area which lies within the boundaries of the Haram. In their view this injunction means that if a man has been prevented from Pilgrimage he ought to send to the Haram either the animal itself or the money to purchase it, and have a sacrificial offering made on his behalf. According to Malik and al-Shafi'i this verse enjoins one to perform a sacrifice at the very spot where one is prevented from going any further. (See also Qurtubi's commentary on the verse - Ed.)
* The injunction regarding 'shaving the head' means that one may not have one's hair cut until a sacrificial offering has been made. 
*211. According to the Hadith, in such a situation the Prophet (peace be on him) ordered three days of fasting, or the feeding of six poor people, or the slaughter of one sheep or goat. (See Bukhari, 'Maghazi', 35; Muslim, 'Hajj', 83 - Ed.) 
*212. This refers to the change in the situation whe the obstacle to proceeding with the Pilgrimage has been removed. Since, in those days, the circumstances which most commonly prevented people from proceeding with their Pilgrimage was the danger of armed attack from tribes hostile to Islam, the removal of that circumstance is described by the words: 'when you are secure'. 'To become secure' refers not only to the removal of the danger of armed attack but to the removal of all such dangers.
*213. In pre-Islamic Arabia it was considered a serious sin to perform Hajj and 'Umrah in one and the same journey. According to the self-made law of the pre-Islamic Arabs, each of these Pilgrimages required a separate journey. God declared this law void for those coming from abroad and who were granted the privilege of performing both types of pilgrimage in the same journey. This privilege, however, was not extended to those living in the environs of Makka, within the miqat,* since it is not difficult for them to proceed separately for the major and minor Pilgrimages.
'Then you who take advantage of 'Umrah before the time of Hajj' means that a person may perform 'Umrah (minor Pilgrimage) and then may interrupt the state of consecration (ihram) and free himself of the prohibitions and limitations incumbent upon him in that state. Later, when the time for the Hajj (major Pilgrimage) arrives, he should once again assume the state of consecration (ihram). 

الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ ۚ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ {2:197}

[Q2:197] Al-Hajju ashhurum ma'-loomaat; faman farada feeinnal hajja falaa rafasa wa laa fusooqa wa laa jidaala fil Hajj; wa maa taf'aloo min khairiny ya'lamhul laah; wa tazawwadoo fa inna khairaz zaadit taqwaa; wattaqooni yaaa ulil albaab.

[Q2:197] The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, ALLAH (SWT) knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding.

[Q2:197] (Masa untuk mengerjakan ibadat) Haji itu ialah beberapa bulan yang termaklum. Oleh yang demikian sesiapa yang telah mewajibkan dirinya (dengan niat mengerjakan) ibadat Haji itu, maka tidak boleh mencampuri isteri, dan tidak boleh membuat maksiat, dan tidak boleh bertengkar, dalam masa mengerjakan ibadat Haji. Dan apa jua kebaikan yang kamu kerjakan adalah diketahui oleh ALLAH (SwT); dan hendaklah kamu membawa bekal dengan cukupnya kerana sesungguhnya sebaik-baik bekal itu ialah memelihara diri (dari keaiban meminta sedekah); dan bertaqwalah kepadaKu wahai orang-orang yang berakal (yang dapat memikir dan memahaminya).

Shawwal, Dhilqad and Dhilhajj are the well known months. One can start the pilgrimage in these months but the principal performance of hajj has been prescribed in the month of Dhilhajj. During these days the pilgrim enters the state of purity in which he is entirely absorbed with ALLAH (SWT). 

TAQWA IS THE BEST PROVISION, BECAUSE BY RESIGNING ONESELF TO ALLAH (SWT) AND ABSTAINING FROM ALL THAT WHICH CONNECTS WITH WORLDLY MATTERS, DEVOTION TO ALLAH (SWT) BECOMES TOTAL. Everything which pertains to rafas (sexual intercourse), fasaq (fornication), jidal (quarrelling with one another) are forbidden.

r  "Take provision" means to plan and carry sufficient provisions for the journey so as not to be a burden on others. SOME people used to go for pilgrimage to Makka without sufficient provisions, on the pretence that they trust in ALLAH (SWT)'s help, thus becoming a burden on their fellow travellers. Making provision may also mean making provision for the journey of life with piety and righteousness.

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(2:197) The months for Hajj are well known to all; whoever makes up his mind to perform Hajj during these fixed months, let him totally abstain from all sorts of sexual indulgence, *214 wickedness *215 and wrangling *216 during the Hajj and remember that Allah knows whatever good you do. Take necessary provisions for Hajj, and piety is the best of all provisions: so refrain from disobeying Me, O men of understanding! *217

*214. In the state of consecration (ihram) the husband and wife are required to refrain not only from sexual intercourse but also from lascivious conversation (and, for that matter, from any act which either stems from or is likely to stimulate sexual desire - Ed). 
*215. Even though all sinful acts are evil, the sinfulness of such acts is aggravated when they are committed in the state of consecration (ihram). 
*216. In this state it is not even permitted to rebuke one's servant. 
*217. In the pre-Islamic Age of Ignorance it was considered an act of gross worldliness for anyone to carry provisions while on the Pilgrimage. A pious man was expected to go to the House of God without any worldly goods. This misconception is removed here and it is pointed out that abstention from carrying provisions is not necessarily an act of righteousness. True righteousness lies in the fear of God, in abstaining from violating His commands, and in leading a pure and decent life. If a pilgrim's conduct is not good and he resorts to wickedness the mere fact of not carrying provisions, thus parading his detachment from worldly goods, will do him no good. For his wickedness he will suffer humiliation both in the sight of God and man, and his action will be a desecration of the religious duty for which he undertook the journey. On the other hand, if a person's heart is full of the fear of God, and his moral conduct is good, he will be exalted by God and will be held in high esteem by human beings on his return from the Pilgrimage, regardless of the amount of provisions he carried. 

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ ۚ فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ ۖ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ {2:198}

[Q2:198] Laisa 'alaikum junaahun an tabtaghoo fad lam mir rabbikum; fa izaaa afadtum min 'Arafaatin fazkurul laaha 'indal-Mash'aril Haraami waz kuroohu kamaa hadaakum wa in kuntum min qablihee laminad daaaleen.
[Q2:198] There is no blame on you in seeking bounty from your Lord, so when you hasten on from "Arafat", then remember ALLAH (SWT)  near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones.

[Q2:198] Tidaklah menjadi salah, kamu mencari limpah kurnia dari Tuhan kamu (dengan meneruskan perniagaan ketika mengerjakan Haji). Kemudian apabila kamu bertolak turun dari padang Arafah (menuju ke Muzdalifah) maka sebutlah nama ALLAH (SwT) (dengan doa,”talbiah” dan tasbih) di tempat Masy’ar Al-Haraam (di Muzdalifah), dan ingatlah kepada ALLAH (SwT) dengan menyebutnya sebagaimana Ia telah memberikan petunjuk hidayah kepadamu; dan sesungguhnya kamu sebelum itu adalah dari golongan orang-orang yang salah jalan ibadatnya.

Fazl means bounty, the sustenance one obtains by trade and commerce.

Mash-aril haram, the holy sign or monument, is the place known as Muzdalifa, where the pilgrims halt for a night while returning from Arafat on the evening of the 9th Dhilhajj.

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(2:198) And there is nothing wrong if you also seek the bounty of your Lord during the pilgrimage. *218 Moreover, when you return from 'Arafat, stay at Mash'aril-Haram (Muzdalifah) and remember Allah. And remember Him just as He has enjoined you, for you had gone astray before this. *219

*218. This was another misconception entertained by the pre-Islamic Arabs. They considered it objectionable to do anything relating to one's livelihood during the Pilgrimage. In their view earning one's living was an act of pure worldliness and hence it was bad to indulge in it while engaged in the performance of a religious duty. The Qur'an refutes this and expounds the view that if a person strives to earn his living while observing fully the laws of God his action is tantamount to seeking God's grace and bounty. (See 62: 10 - Ed.) It is no sin if a man sets out to seek God's good pleasure and during the same journey tries to combine that purpose with the quest for permissible worldly benefits. 
*219. The Muslims were asked to give up all those polytheistic and pagan practices that had arisen among the Arabs during the Age of Ignorance and which ran alongside the worship of God thereby adulterating the latter. They were required to consecrate their worship and adoration to God alone according to the guidance He had now revealed through the Prophet. 

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {2:199}

[Q2:199] Summa afeedoo min haisu afaadan naasu wastagh firullaah; innnal laaha Ghafoo rur-Raheem.
[Q2:199] Then hasten on from the Place from which the people hasten on and ask the forgiveness of ALLAH (SWT); surely ALLAH (SWT) is Forgiving, Merciful.

[Q2:199] Selain dari itu hendaklah kamu bertolak turun dari (Arafah) tempat bertolaknya orang ramai, dan beristighfarlah kamu kepada ALLAH (SwT) (dengan memohon ampun), sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani.

DESPITE THE DISSIMILARITY OF COLOUR, AGE AND GENDER, THE PILGRIMS STAND EQUAL IN THE EYES OF ALLAH (SWT), ON THE PLAIN OF ARAFAT.

The Quraysh and the Kanana tribes imagined themselves superior to other people, therefore, they used to stay behind and did not join the multitude.

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(2:199) Then return from where others return and ask Allah's forgiveness. *220 Most surely He is Forgiving and Merciful.

*220. Since the time of Abraham and Ishmael the recognized practice of the Arabs with regard to Hajj was that on the 9th, Dhu al-Hijjah, they went from Mina to 'Arafat, returning on the morning of the 10th to stay at Muzdalifah. Later, as the priestly monopoly of the Quraysh became well established, they claimed that it was below their dignity to go to 'Arafat with the ordinary people of Arabia. As a mark of what they called their distinction, they went to Muzdalifah only (without going to 'Arafat) and returned from there, leaving it to the commoners to go to 'Arafat. Subsequently Banu Khuza'ah, Banu Kananah and those tribes which were linked by marriage with the Quraysh acquired the same privilege. Eventually, the status of the tribes allied to the Quraysh came to be considered higher than that of the ordinary Arabs, and these tribes too abandoned the practice of going to 'Arafat.
It is this pride and vainglory which the present verse seeks to undermine. It is addressed to the Quraysh and the tribes associated with them either through marriage or alliance and to all those who might be inclined to claim for themselves special privileges and distinctions in the future. Such people are asked to go to the place to which all others go, to stay with them, to return with them and to seek pardon from God for the fact that they violated the way of Abraham. 

فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ {2:200}

[Q2:200] Fa-izan qadaitum manaa sikakum fazkurul laaha kazikrikum aabaaa'akum aw ashadda zikraa; faminannaasi mai yaqoolu Rabbanaaa aatinaa fiddunyaa wa maa lahoo fil Aakhirati min khalaaq.
[Q2:200] So when you have performed your devotions, then laud ALLAH (SWT) as you lauded your fathers, rather a greater lauding. But there are some people who say, Our Lord! Give us in the world, and they shall have no resting place.

[Q2:200] Kemudian apabila kamu telah selesai mengerjakan amalan ibadat Haji kamu, maka hendaklah kamu menyebut-nyebut dan mengingati ALLAH (SwT) (dengan membesarkanNya) sebagaimana kamu dahulu menyebut-nyebut (memuji-muji) datuk nenek kamu, bahkan dengan sebutan yang lebih lagi. Dalam pada itu, ada di antara manusia yang (berdoa dengan) berkata: “Wahai Tuhan kami! Berilah kami kebaikan) di dunia”. (orang-orang ini diberikan kebaikan di dunia) dan tidak ada baginya sedikitpun kebaikan di akhirat.

HAJJ IS A MEETING WITH THE LORD. The ignorant Arabs used to boast about the achievements of their fathers. The father is merely a physical source, whereas the real source is ALLAH (SWT).

µ  THE PILGRIMS ARE ASKED TO REMEMBER AND GLORIFY ONLY ALLAH (SWT).

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(2:200) And when you have performed your Hajj rites, remember Allah as you had been remembering your own forefathers, or even with greater zeal. *221 (Even those who remember Allah do it in different ways). Some say, "Our Lord, give us all the good things here in this world. " Such people shall have no share in the Hereafter.

*221. After the Hajj the Arabs used to hold rallies at Mind. At these rallies people from different tribes proudly narrated the achievements of their forefathers and indulged in much extravagant self-praise. Here they are asked to renounce all such things and devote the time which they formerly spent on trivialities to remembering and celebrating God.
Dhikr refers to the remembrance of God at Mina.