His saying, the Exalted and Majestic: "So whoever does not find [the means], then fasting for three days during the pilgrimage and seven when you return; those are ten complete. That is for whoever does not have his family present at the Sacred Mosque. And fear Allah and know that Allah is Severe in punishment" [Al-Baqarah: 196] "The pilgrimage is [during] known months. So whoever has made Hajj obligatory upon himself during them, 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, for indeed, the best provision is fear [of Allah]. And fear Me, O you of understanding" [Al-Baqarah: 197] "There is no blame upon you for seeking bounty from your Lord. And when you depart from Arafat, remember Allah at Al-Mash'ar Al-Haram. And remember Him as He has guided you; and indeed, you were before that among the astray"

His saying: "does not find" is either due to lack of wealth or lack of an animal. And "during the pilgrimage" [Al-Baqarah: 196] 'Ikrimah and 'Ata said: He may fast it in the months of Hajj, even if he has not entered into the state of Ihram for Hajj. Ibn 'Abbas and Malik ibn Anas said: He may fast it from the time he enters into the state of Ihram for Hajj. 'Ata also said, and Mujahid: He should not fast it except in the first ten days of Dhul-Hijjah. Ibn 'Umar, Al-Hasan, and Al-Hakam said: He should fast one day before the Day of Tarwiyah and the Day of Arafah. All of them say: It is not permissible to delay it beyond the ten days of Dhul-Hijjah, because with their passing, the Hajj is completed. And Ali ibn Abi Talib, may Allah be pleased with him, and Ibn 'Umar, and Malik ibn Anas, and a group of scholars said: Whoever misses fasting it before the Day of Sacrifice, then he may fast it during the Days of Tashriq, because they are from the days of Hajj. And some said: He may begin to delay it until the Days of Tashriq, because he is not obligated to fast except if he does not find an animal on the Day of Sacrifice.

And His saying, the Exalted: "and seven when you return" [Al-Baqarah: 196] Mujahid, 'Ata, and Ibrahim said: The meaning is when you return from Mina. So whoever remains in Mecca fasts it, and whoever goes to his country fasts it on the way. And Qatadah and Al-Rabi' said: This is a concession from Allah, the Exalted, and the meaning is: When you return to your homelands, then no one is obligated to fast the seven except when he reaches his homeland, unless one of you is strict and fasts while traveling (p-479) in Ramadan. And Zayd ibn Ali read: "and seven" in the accusative. That is: and fast seven. And when it was possible for someone to assume the choice between three days in Hajj and seven when he returns, this was removed entirely by His saying, the Exalted: "those are ten complete" [Al-Baqarah: 196]. Al-Hasan ibn Abi Al-Hasan said: The meaning is: complete in reward like one who offers a sacrifice. It was said: complete in reward like one who does not enjoy [the benefits of Hajj]. And this is on the basis that the Hajj in which the blood is not abundant is purer and better, contrary to Abu Hanifah. And it was said: "complete": is an affirmation. As you say: I wrote with my hand. And as His saying, the Exalted: "And the roof fell upon them from above" [An-Nahl: 26]. And it was said: Its wording is informative and its meaning is imperative. That is: complete it, for that is its obligation.

And the esteemed master Abu Al-Hasan Ali ibn Ahmad said: The meaning is: those are complete, and the described is repeated for emphasis, as you say: Zayd is a wise man.

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿That is for whoever's family is not present﴾ [Al-Baqarah: 196] The verse indicates the enjoyment, its guidance, and its ruling. This is based on the opinion of those who see that the Meccan resident is not permitted to enjoy during the months of Hajj. So the statement is: That is the concession. This is supported by His saying: 'for whoever' because the preposition 'ل' (for) always comes with concessions. You say: You are allowed to do such and such, but with severity, the expression is: It is upon you. As for those who see that the Meccan resident may perform 'Umrah, and there is no blood upon him, because he has not nullified the travel, the reference in 'that' - according to his saying - is to 'the guidance', meaning that is the strictness and obligation.

People have differed regarding ﴿the residents of the Sacred Mosque﴾ [Al-Baqarah: 196] after the consensus on the people of Mecca and what is connected to it. Al-Tabari said: After the consensus on the people of the Sanctuary, and it is not as some scholars said: Whoever is in a place where Friday is obligatory upon him in Mecca is a resident, and whoever is further than that is a Bedouin. So he made the term refer to both urban and rural. Some said: Whoever is in a place where the prayer is not shortened to his location is present, and whoever is further than that is absent. And 'Ata ibn Abi Rabah said: Mecca, and Dajnan, and Dhul-Tuwa, and similar places are present, and the Sacred Mosque. Ibn Abbas and Mujahid said: All the people of the Sanctuary are present, and the Sacred Mosque. And Makhluf and 'Ata said: Whoever is within the boundaries from every direction is a resident of the Sacred Mosque. And Al-Zuhri said: Whoever is there for a day or two is among the residents of the Sacred Mosque.

Then He commanded, exalted is He, to have piety in general, and warned of His severe punishment.

His saying, exalted is He: ﴿The Hajj is in known months﴾. In the statement, there is an omission which can be interpreted as: The months of Hajj are the known months. Or: The time of Hajj is the known time. Or: The time of performing Hajj is the known time, and the purpose is that the news about the beginning is the beginning itself, and Hajj is not in the months, so this interpretation is needed. And whoever interpreted the statement: Hajj in months, it necessitates with the omission of the preposition that the months be in the accusative case, and no one has recited it in the accusative.

Ibn Mas'ud, Ibn 'Umar, 'Ata, Al-Rabi', Mujahid, and Al-Zuhri said: The months of Hajj are: Shawwal, Dhul-Qi'dah, and all of Dhul-Hijjah. Ibn Abbas, Al-Shabi, Al-Suddi, and Ibrahim said: They are: Shawwal, Dhul-Qi'dah, and the first ten days of Dhul-Hijjah. And the two opinions are attributed to Malik, may Allah have mercy on him, the latter being narrated by Ibn Habib.

And based on this last opinion, the two and some of the third were gathered, as they did in gathering the ten, saying: Twenty for twenty and two days from the third, as Imru' al-Qais said:

'............. thirty months in three conditions.'

So whoever said: That all of Dhul-Hijjah is among the months of Hajj, did not see any blood in what occurs from actions after the day of sacrifice, because they are in the months of Hajj. And according to the other opinion, Hajj concludes on the day of sacrifice, and blood is required for what is done after that.

And His saying, exalted is He: "So whoever obligates himself therein to perform Hajj" means whoever commits himself. The root of obligation is 'hazz' which is found in arrows, bows, and others. From it is the obligation of the river and the mountain. It is as if whoever commits to something - and affirms it upon himself - has obligated it.

And the obligation of Hajj is by intention, entering into Ihram, and the Talbiyah follows that. And "whoever" is raised as a subject, and its meaning is conditional, and the news is His saying: "obligates" because "whoever" is not a relative pronoun; it is as if he said: "So a man is an obligation." And His saying: "So there is no obscenity" can be understood as the news, and "obligation" is an adjective.

And His saying, exalted is He: "therein." And the speech did not come as "obligation in it." So some people said: they are the same in usage. And Abu 'Uthman al-Mazini said: the large plural of what is not rational comes like the feminine singular, but the small does not, as you say: the branches have broken, and the trunks have broken. And this is supported by His saying, exalted is He: "Indeed, the number of months" [At-Tawbah: 36], then He said: "of them."

Nafi' read: "So there is no obscenity and no disobedience and no argument" with all in the accusative, and this is the reading of Ibn 'Amir, 'Asim, Hamzah, and al-Kisai. And Ibn Kathir and Abu 'Amr read: "So there is no obscenity and no disobedience and no argument" with the first two in the nominative and the argument in the accusative. And Abu Ja'far ibn al-Qaqa' read with the nominative in all three. And it was narrated from 'Asim in some chains.

And "no" means not in the reading of the nominative, and its news is omitted according to the reading of Abu 'Amr, and "in Hajj" is the news of "no argument." And the omission of the news here is the view of Abu Ali. And there has been disagreement about that; rather, "in Hajj" is the news of all, as it is in a position of nominative in both ways because "no" only works in its place in what follows it, and its news remains in its state from the news of the subject. And Abu Ali thought that it is like "not" in the omission of the news, and it is not so; rather, it and the noun in the position of the subject require the news, and "in Hajj" is the news in a reading all in the nominative, and in a reading all in the accusative.

And the clarification is that "in Hajj" is in a position of accusative with the estimated news, as if you said: "existing in Hajj," and there is no difference between the verse and your saying: "Zayd is in the house."

And Ibn 'Abbas, Ibn Jubayr, al-Suddi, Qatadah, Malik, Mujahid, and others said: obscenity is sexual intercourse. And Abdullah ibn 'Umar, Tawus, 'Ata, and others said: obscenity is indecency and vulgarity, and it is the indecency in matters of sexual intercourse especially with women. This is also the saying of Ibn 'Abbas, and he recited while in Ihram:

"And they walk with us in a gentle manner, if the birds speak, we will have a gentle one."

So he was told: Do you commit obscenity while you are in Ihram? He said: Obscenity is only what is with women. And some people said: obscenity is the vulgarity in mentioning women, whether they are present or not. And Ibn 'Umar said to the guide: Do not mention women, and this can be understood that a woman may be present, and for that reason he forbade him, and it is only to strengthen the saying from the perspective of what is required of honoring the Hajj.

Abu Ubaidah said: "Ar-Rafath" is the slang of speech, and he recited: About slang and the indecent speech of talking. And there is no evidence in the verse. Ibn Mas'ud read: "And no rufuth." Ibn Abbas, 'Ata, Al-Hasan, and others said: Al-Fusooq refers to all sins, without any distinction between one and another. Ibn Umar and a group with him said: Al-Fusooq refers to sins in the context of Hajj, such as killing game and others. Ibn Zayd and Malik said: Al-Fusooq refers to slaughtering for idols. From this is the saying of Allah, the Most High: "Or a sin that has been slaughtered for other than Allah" [Al-An'am: 145]. Al-Dahhak said: Al-Fusooq is calling each other by offensive names, and from this is the saying of Allah, the Most High: "Evil is the name of disobedience" [Al-Hujurat: 11]. Ibn Umar also said, and Mujahid, 'Ata, and Ibrahim: Al-Fusooq is cursing. From this is the saying of the Prophet, blessings and peace be upon him: "Cursing a Muslim is disobedience and fighting him is disbelief." The judge Abu Muhammad, may Allah have mercy on him, said: And the generality of all sins is the most correct of the sayings. Qatadah and others said: The argument here is cursing. Ibn Mas'ud, Ibn Abbas, 'Ata, and Mujahid said: The argument here is to dispute with a Muslim until you anger him. Malik and Ibn Zayd said: The argument here is that people differ about who encountered the position of Ibrahim, peace be upon him, as they used to do in the days of ignorance, when Quraysh would stand in a different position from the rest of the Arabs, then they would argue afterward. Muhammad ibn Kab al-Qurazi said: The argument is that one group says: "Our Hajj is better than your Hajj," and the other group says something similar. A group said: The argument here is that one group says: "The Hajj is today," and another group says: "Rather, the Hajj is tomorrow," and it was said that the argument was about boasting of ancestors. Mujahid and a group with him said: The argument is that the Arabs would delay the months according to what was known as Nasi, so the Shari'ah established the time of Hajj and clarified it, informing that it is obligatory with no argument in it. This is the most correct of the sayings and the clearest. The argument is derived from Al-Jadal, which means to dispute, as if every arguer is fighting his companion. As for what was known as Nasi, it is apparent from the histories of Ibn Ishaq and others from the records that the Nasi would make the prohibited month permissible so that three months would not pass on the Arabs without warfare, and they would prohibit Safar, and sometimes they would call it Al-Muharram, while the other months would remain with their names until their Hajj came in Dhul-Hijjah in reality. And Al-Tabari narrated from Mujahid that he said: They would drop the prohibited month, then they would say: "Two months for Safar and the month of Rabi' al-Awwal," then they would likewise change the names of the months, and the time of Hajj would actually change, but it would remain in Dhul-Hijjah by name, not in the reality of the month. He said: So the Hajj of Abu Bakr in the year nine was in Dhul-Qi'dah in reality, then the Messenger of Allah, blessings and peace be upon him, performed Hajj in the year ten in Dhul-Hijjah in reality, and he said: "Indeed, time has revolved" - the hadith - and the verse was revealed: "And there is no argument in Hajj," meaning that its matter has been clarified, so no month can be moved at all.

And His saying, exalted is He: "And whatever good you do, Allah knows it," means: He rewards for it. In this, there is specification regarding the act of goodness.

And His saying, exalted is He: "And take provision," the verse, Ibn Umar, Ikrimah, Mujahid, Qatadah, and Ibn Zayd said: The verse was revealed about a group of Arabs who would come to Hajj without provisions. Some of them would say: We are the ones who rely on Allah, and some would say: How can we perform Hajj to the House of Allah without being fed? They would remain dependent on the people, so they were prohibited from that and commanded to take provisions.

Some people said: Take a righteous companion as provision, and this specification is weak. The primary meaning of the verse is: "And take provisions for your return from righteous deeds."

And in His saying, exalted is He: "Indeed, the best provision is piety," there is an encouragement towards piety.

And the address is specifically to the possessors of understanding, although the command is general for all, because they are the ones upon whom the proof of Allah has been established. They are those who respond to His commands and are diligent in them. This is based on the fact that understanding is the essence of experiences and the quality of insight. If we consider it the essence of obligation, then the call to "the possessors of understanding" is general for all those who are obligated.

And the essence is the intellect. The Arabs say: I have understood, with the first ب (baa) being pronounced as ضمّ (dhamma), and with the ل (laam) being pronounced as ضمّ (dhamma), as reported by Sibawayh. And there is no verb in the language that is pronounced with ضمّ (dhamma) in both of these letters except for this word.

And His saying, exalted is He: "There is no blame upon you," the verse. Blame is broader than sin, as it pertains to what necessitates punishment and what necessitates reprimand and prohibition. And "you seek" means: you request through your efforts.

Ibn Umar, Ibn Abbas, Mujahid, and Ata said: The verse was revealed because the Arabs hesitated when Islam came to attend the markets of ignorance like Ukaz, Dhul-Majaz, and Majannah. So Allah, exalted is He, permitted that. Meaning: there is no harm in trading and seeking profit.

Mujahid said: Some of the Arabs would not trade once they entered into ihram, so the verse was revealed permitting that.

Ibn Umar said: For one who rents to perform Hajj, his Hajj is complete, and there is no harm upon him in seeking the rental.

Ibn Abbas, Ibn Mas'ud, and Ibn Zubair read: "There is no blame upon you for seeking bounty from your Lord" "during the seasons of Hajj."

And His saying, exalted is He: "So when you pour forth from Arafat," the scholars unanimously agree on the completion of the Hajj of one who stands at Arafat after noon and pours forth during the day before night, except for Malik ibn Anas, for he said: It is necessary to take something from the night. As for one who stands at Arafat at night, there is no disagreement among the ummah regarding the completion of his Hajj. And the people or the army pour forth when they move as a whole. From this, a man pours forth in speech, and from this, the vessel has overflowed and I have poured it forth, and from this, the one pouring forth in the lots. The tanween in Arafat is on its limit in "Muslimat"; the kasrah corresponds to the yaa in "Muslimeen," and the tanween corresponds to the noon. So when it is named with it as a person, it is left, and it is defined on its limit before it is named with it.

If "Arafat" is a name for that entire area, then it is as we mentioned. If it is the plural of Arafah, then it is like Muslimat without being named by it. Sibawayh narrated the breaking of the ت in "Arafat" without tanween in the case of نصب and خفض with the definite article. The Kufans narrated its opening in the case of نصب and خفض, likening it to the ت of Fatimah and Talhah. That area was named "Arafat" because Ibrahim recognized it when he saw it as it was described to him. This was said by Al-Suddi, and Ibn Abbas said: It was named that because Gabriel, peace be upon him, would say to Ibrahim, peace be upon him: This is the place of such and such, and he would say: I have recognized it. It was also said: It was named that because Adam recognized Hawwa when he met her there, and it appears that it is an improvised name like other names of places.

And Arafat is the Numan of the arak tree. In it, the poet says:

I have taken from Numan a piece of arak wood for Hind, but who will deliver it to Hind?

And "the sacred place of worship" is a collective term, which is what lies between the two mountains of Muzdalifah from the boundary of the two Ma'zim of Arafah to the belly of Muhassir. This was said by Ibn Abbas, Ibn Jubair, Al-Rabi', Ibn Umar, and Mujahid: It is all a place of worship, up to the belly of Muhassir, just as Arafat is all a standing place, except for the belly of Urana with the opening of the ر and its damma.

It is narrated from the Prophet, blessings and peace be upon him, that he said: "Arafat is all a standing place except for the belly of Urana, and Muzdalifah is all a place of worship, and rise above the belly of Muhassir." Abdullah ibn Al-Zubair mentioned this in his sermon, and in Muzdalifah is the Qarn of Quzah, which Quraysh used to stand upon.

And the mention of Allah, the Exalted, at the sacred place of worship is recommended among the people of knowledge. Malik said: Whoever passes by it and does not stop has a blood obligation. Al-Shafi'i said: Whoever leaves Muzdalifah before midnight has a blood obligation, and if it is after midnight, there is nothing upon him. Al-Shabi and Al-Nakha'i said: Whoever misses the standing at Muzdalifah has missed the Hajj. And His saying: "And remember Him as He has guided you" is a recounting of the blessing and a command to be grateful for it. Then He reminded them of their state of misguidance to show the extent of the blessing, and the كاف in "as" is an adjective for a deleted source, and "ما" is either a source or a negation, and "إن" is a mitigator of the heavy, and this is indicated by the entry of the لام in the news. This is the saying of Sibawayh. Al-Farra' said: It is the negating with the meaning of "ما" and the لام with the meaning of "except," and the pronoun in "before it" refers back to the sacrificial animal.