Page 31 Notes

02 Surah Al-Baqarah (continued)

Page 31 Grammar 

Page 31 - Related Hadith/Sunnah

2:197

2:198

2:199

2:200

2:201

2:202

Translation of the meaning by Sahih International.

Page 31 - Related Hadiths and Sunnah

Page 31 of the Qur'an contains Surah Al-Baqarah, Verses 197 through 202. This highly practical page outlines the core rules of conduct during the major pilgrimage (Hajj), addresses pre-Islamic commercial anxieties, regulates the transition from Mount Arafat to Muzdalifah, and defines the balanced worldview of a believer through one of the most frequently recited supplications in Islam.

The Hadith and Sunnah literature provides direct legal codification, structural logistics, and historical context for these verses.

1. Etiquette of Hajj and Provisioning (Verse 197)

“Hajj is [during] well-known months, so whoever has made Hajj mandatory upon himself therein [by entering Ihram], there is to be 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...” (Qur'an 2:197)

• The Spiritual Reward of an Ethical Hajj:
  The Sunnah mirrors the strict behavioral standard set in Verse 197. In Sahih al-Bukhari, Abu Hurayrah reported that the Prophet $\text{PBUH}$ said: "Whoever performs Hajj for Allah's pleasure and does not have sexual relations with his wife, and does not commit sins (the exact terms used in the verse), will return from it free from sin as the day his mother gave birth to him." (Sahih al-Bukhari, Hadith 1521; Sahih Muslim, Hadith 1350).

• The Context of "Take Provisions" (Asbab al-Nuzul):
  In pre-Islamic times, certain tribes (particularly from Yemen) would travel for Hajj without packing food or money, claiming, "We are those who trust in Allah (Al-Mutawakkilun)." Upon arriving in Mecca, they would resort to begging or stealing. Ibn Abbas narrated in Sahih al-Bukhari that Allah revealed the clause "And take provisions, but indeed, the best provision is Taqwa" to mandate that physical self-sufficiency is part of religious responsibility, and true reliance on God does not mean abandoning practical planning (Sahih al-Bukhari, Hadith 1523).

2. Combining Commerce with Pilgrimage (Verse 198)

“There is no blame upon you for seeking bounty from your Lord [during Hajj]...” (Qur'an 2:198)

• The Validation of Trade:
  Before Islam, markets like Ukaz, Majinnah, and Dhul-Majaz flourished during the pilgrimage season. When Islam was established, the companions worried that engaging in trade, business, or seasonal work while in the sacred state of Ihram would corrupt their religious rewards. Ibn Abbas reported that this verse was revealed explicitly to ease their minds, validating that generating honest livelihood (seeking bounty) does not invalidate the spiritual rites of Hajj (Sahih al-Bukhari, Hadith 1770).

3. The Logistics of Arafat and Muzdalifah (Verses 198–199)

“...But when you depart from 'Arafat, remember Allah at al-Mash'ar al-Haram. And remember Him, as He has guided you... Then depart from the place from which [all] the people depart and ask forgiveness of Allah...” (Qur'an 2:198-199)

• The Core Pillar of Hajj:
  The Sunnah elevates the standing at Arafat to the single most critical day of the entire pilgrimage. In Sunan Abi Dawud, Abdul Rahman bin Ya'mar narrated that the Prophet $\text{PBUH}$ commanded a crier to announce to the masses: "Hajj is 'Arafah! Whoever reaches 'Arafah before the break of dawn on the night of Muzdalifah has completed his Hajj." (Sunan Abi Dawud, Hadith 1949).

• The Departure to Muzdalifah (Al-Mash'ar al-Haram):
  The Sunnah dictates the physical manner of leaving Arafat. Usamah bin Zayd narrated that when the Prophet $\text{PBUH}$ began moving from Arafat towards Muzdalifah after sunset, he rode his camel at a gentle, controlled pace. Whenever he found an open space, he would speed up slightly. He kept repeating to the rush of people: "O people! Be calm! Calmness and serenity are required, for righteousness does not consist in rushing your mounts." Upon reaching Muzdalifah, he combined the Maghrib and Isha prayers under a single call to prayer (Adhan), exactly practicing the remembrance commanded in the verse (Sahih al-Bukhari, Hadith 1666; Sahih Muslim, Hadith 1280).

4. Reforming Tribal Boasting and the Ultimate Supplication (Verses 200–202)

“And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance... And 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.'” (Qur'an 2:200-201)

• Abolishing Jahiliyyah Assemblies:
  During the pre-Islamic era of ignorance (Jahiliyyah), when Arabs completed their Hajj rites, they would stand at the campgrounds of Mina and recite poetry boasting about their family lineage, ancestral bravery, and the generosity of their fathers. Verse 200 dismantled this tribalism, ordering them to replace parental bragging with the glorification of Allah.

• The Prophet's Most Frequent Prayer:
  Verse 201 introduces the iconic prayer: “Rabbana athina fid-dunya hasanatan wa fil-akhirati hasanatan wa qina 'adhaban-nar.” The Sunnah reveals that this was not merely a random formula, but the actual standard supplication of the Prophet $\text{PBUH}$. Anas bin Malik reported: "The supplication the Prophet $\text{PBUH}$ made most frequently was: 'O Allah, our Lord! Give us in this world that which is good and in the Hereafter that which is good, and protect us from the torment of the Fire.'" (Sahih al-Bukhari, Hadith 6389; Sahih Muslim, Hadith 2688).

• The Practical Meaning of "Good":
  The Sunnah frames this verse as the ideal balance of life. In Sahih Muslim, Anas narrated that the Prophet $\text{PBUH}$ visited a severely sick Muslim who had become frail like a small bird. The Prophet asked him, "Were you praying for something specific?" The man replied, "Yes, I used to say: O Allah, whatever punishment You are going to give me in the Hereafter, give it to me now in this world." The Prophet exclaimed: "Subhanallah! You cannot bear it! Why didn't you say instead what Allah taught in the Qur'an: 'Our Lord, give us in this world that which is good and in the Hereafter that which is good...'?" The man adjusted his prayer, and Allah fully cured him (Sahih Muslim, Hadith 2688).

References

• Al-Bukhari, M. I. (n.d.). Sahih al-Bukhari, Book of Hajj, Hadiths 1521, 1523, 1666, 1770; Book of Supplications, Hadith 6389.

• Al-Sijistani, Abu Dawud. (n.d.). Sunan Abi Dawud, Book of Hajj (Kitab al-Manasik), Hadith 1949.

• Muslim, I. H. (n.d.). Sahih Muslim, Book of Hajj, Hadiths 1280 & 1350; Book of Dhikr and Supplication, Hadith 2688.