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Draft:Verse 196 of Sura al-Baqara

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Verse 196 of Sura al-Baqara
Verse's Information
Suraal-Baqara (Qur'an 2)
Verse196
Juz'2
Content Information
Place of
Revelation		Medina
TopicRulings of Hajj
Related Verses2:197, 2:198, 2:199, 2:200, 2:201, 2:202, and 2:203


Qur'an 2:196 delineates various rulings concerning the Hajj, including the obligation to complete both Hajj and Umra, the regulations for those prevented from continuing their pilgrimage, the rules regarding shaving the head, and specific directives for Hajj al-Tamattu'. It also addresses the offering and the compensation required for violations of Hajj rituals.[1] While emphasizing the observance of piety, the verse warns against introducing innovations into the rites of Hajj.[2]

According to Tafsir-i nimuna, the verse was revealed around 6/628, coinciding with the Treaty of Hudaybiyya, or possibly during the Farewell Hajj of the Prophet (s) in 10/632.[3] A report by al-Shaykh al-Saduq (d. 381/991) states that during the Farewell Hajj, following the explanation of Hajj rulings, one of the Companions protested the directive to exit Ihram during Hajj al-Tamattu'. Prophet Muhammad (s) responded by indicating that the objector lacked true faith in the ruling.[4] Some hadith sources identify the protester as Umar b. al-Khattab.[5] Furthermore, Sunni sources narrate that Umar b. al-Khattab acknowledged that Mut'at al-Hajj and Temporary Marriage were considered Halal during the Prophet's time, yet he subsequently prohibited both and established punishments for their practice.[6]

Jawadi Amuli, a Shi'i exegete, views verses 2:196 through 2:203 as outlining the general framework of Hajj rulings.[7] Jurists have derived numerous specific rulings from Qur'an 2:196, including:

  • **Obligation of completing Hajj and Umra:** The command "wa atimmu" ("and complete") signifies the necessity of concluding the Hajj rituals and Umra once commenced.[8] 'Allama al-Hilli (d. 726/1325) attributed this consensus to all jurists.[9] Ibn Idris al-Hilli (d. 598/1202) interpreted "completion" as the valid performance or establishment of Hajj.[10]
  • **Rulings of Ihsar:** An individual prevented from continuing the Hajj due to illness or obstruction by an enemy is required to offer a Sacrifice.[11] Opinions differ on the location of the sacrifice; some believe it must be slaughtered at the place of prevention, while others mandate sending it to the designated place of slaughter. al-Shaykh al-Tusi[12] and al-Tabrisi[13] distinguish between the two scenarios: in cases of illness, the sacrifice is sent, whereas in cases of enemy obstruction, it is slaughtered at the location where the pilgrim is halted.
  • **Time of shaving the head:** The verse prohibits shaving the head until the sacrificial offering reaches its destination.[14] While some exegetes restrict this ruling to those who are prevented (*mahsurs*), others extend it to all pilgrims—a view regarded as more comprehensive in Tafsir-i nimuna.[15]

Other jurisprudential topics discussed under this verse include the Kaffara for premature shaving of the head,[16] the obligation of offering a sacrifice in Hajj al-Tamattu',[17] the substitute for the sacrifice,[18] and the distinction in Hajj rulings between residents of Mecca and non-Meccans (those living 48 miles or more away).[19]

Notes

  1. ↑ Īrawānī, Durūs tamhīdiyya, 1386 Sh, pp. 203-205.
  2. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 2, p. 78; Jawādī Āmulī, Tasnīm, 1387 Sh, vol. 10, p. 58; Ṣādiqī Ṭihrānī, al-Furqān, 1406 AH, vol. 3, p. 159.
  3. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, pp. 41-42.
  4. ↑ Ṣadūq, ʿIlal al-sharāyiʿ, vol. 2, pp. 412-413.
  5. ↑ See: Rāwandī, Fiqh al-Qurʾān, 1405 AH, vol. 1, pp. 266-267.
  6. ↑ For instance, see: Ibn Anas, Muwaṭṭaʾ Mālik, 1425 AH, vol. 1, p. 171; Ibn Ḥanbal, Musnad Aḥmad, 1421 AH, vol. 1, p. 437; Ibn Ḥazm, al-Muḥallā, vol. 5, p. 97; Māwardī, al-Ḥāwī al-kabīr, 1419 AH, vol. 9, p. 328; Sarakhsī, Uṣūl al-Sarakhsī, vol. 2, p. 6.
  7. ↑ Jawādī Āmulī, Tasnīm, 1387 Sh, vol. 10, p. 30.
  8. ↑ Fāḍil al-Miqdād, Kanz al-ʿirfān, 1373 Sh, vol. 1, p. 272.
  9. ↑ ʿAllāma al-Ḥillī, Muntahā al-maṭlab, 1412 AH, vol. 12, p. 396.
  10. ↑ Ibn Idrīs al-Ḥillī, Mawsūʿat Ibn Idrīs al-Ḥillī, 1387 Sh, vol. 3, p. 82.
  11. ↑ Fāḍil al-Miqdād, Kanz al-ʿirfān, 1373 Sh, vol. 1, p. 287-288.
  12. ↑ Ṭūsī, al-Tibyān, vol. 2, p. 158.
  13. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 2, p. 519.
  14. ↑ Fāḍil al-Miqdād, Kanz al-ʿirfān, 1373 Sh, vol. 1, p. 289.
  15. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, pp. 43-44.
  16. ↑ Muqaddas al-Ardabilī, Zubdat al-bayān, pp. 254-257.
  17. ↑ Mufīd, al-Muqniʿa, 1410 AH, p. 571.
  18. ↑ Mufīd, al-Muqniʿa, 1410 AH, p. 571; Ibn Ḥayyūn, Daʿāʾim al-Islām, 1383 AH, vol. 1, p. 318.
  19. ↑ Ābī, Kashf al-rumūz, 1408 AH, vol. 1, p. 337.

References

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  • Ibn Anas, Mālik. Muwaṭṭaʾ Mālik. Abu Dhabi: Muʾassasat Zāyid b. Sulṭān, 1425 AH.
  • Ibn Ḥazm, ʿAlī b. Aḥmad. al-Muḥallā bi-l-āthār. Beirut: Dār al-Fikr, n.d.
  • Ibn Ḥanbal, Aḥmad. Musnad Aḥmad. Beirut: Muʾassasat al-Risāla, 1421 AH.
  • Ibn Ḥayyūn, Nuʿmān b. Muḥammad. Daʿāʾim al-Islām wa dhikr al-ḥalāl wa al-ḥarām wa al-qaḍāyā wa al-aḥkām. Qom: Muʾassasat Āl al-Bayt (a) li-Iḥyāʾ al-Turāth, 1383 AH.
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