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Qur'an 2:197

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Qur'an 2:197
Verse's Information
Suraal-Baqara (Qur'an 2)
Verse197
Juz'2
Content Information
Place of
Revelation		Medina
AboutHajj rituals and prohibited acts during Ihram
Related VersesQur'an 2:189


Qur'an 2:197 limits the time for performing the Hajj rituals to specific months. Shia exegetes, based on narrations,[1] have identified these months as Shawwal, Dhu l-Qa'da, and Dhu l-Hijja.[2] The word rafath in the verse is understood as a reference to speech that should not be uttered and is mentioned metaphorically. Based on narrations, they have interpreted this word to mean sexual intercourse. They have also interpreted fusuq as departing from obedience to God, and jidal as verbal dispute.[3] It is said that the Arabs used to engage in verbal disputes during the Hajj season, with each individual claiming their Hajj was better than another's, which this verse prohibits.[4]

In this Verse, God commands the taking of provisions, stating that the best provision is piety. Exegetes have interpreted the command to provide provisions in the phrase tazawwadu as preparing material provisions for the Hajj journey.[5] Some have interpreted the provision solely as preparing for the journey to the Hereafter.[6] Others, by the context of introducing piety and its oversight of the previous sentence, have interpreted the meaning of provision as both piety and good deeds, as well as provisions for the journey to the Hereafter.[7] In Tafsir-i nimuna, the command to take provisions is also considered to include both material and spiritual (piety) provisions.[8]

According to jurists, anyone who dons the Ihram for Hajj during the Hajj months and makes the Hajj obligatory upon themselves must refrain from sexual intercourse, lying, and swearing by God throughout the duration of the Ihram.[9] Furthermore, citing Qur'an 2:197, the invalidity of donning the Ihram with the intention of Hajj outside the three months is considered a consensus and exclusive to Imamiyya jurists.[10] Therefore, starting the Hajj before Shawwal and after the Hajj season in the month of Dhu l-Hijja is not permissible.[11] In contrast, Abu Hanifa, among the jurists of the Four Sunni Schools, citing the Qur'an 2:189, has allowed donning the Ihram for Hajj in any month of the year. However, Shi'a jurists believe that even assuming the generality of the content of Qur'an 2:189, its provision is specified (takhsis) by the provision of Qur'an 2:197, and consequently, they consider performing Hajj correct only in the three months.[12]

In this verse, the word "Hajj" is used three times. Exegetes believe the reference to Hajj in the first instance is the time of Hajj, in the second instance it means the rituals of Hajj, and in the third instance it means the time and place of Hajj.[13] Qur'an 2:197 is among the verses revealed to Prophet Muhammad (a) during the Hajjat al-Wada.[14]

Notes

  1. ↑ Baḥrānī, al-Burhān, 1416 AH, vol. 1, p. 426.
  2. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 523; Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 2, p. 78; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 53.
  3. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 2, p. 79; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 54.
  4. ↑ Amīn, Makhzan al-ʿirfān, 1363 Sh, vol. 2, p. 248.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, p. 55; Jawādī Āmulī, Tasnīm, 1387 Sh, vol. 10, pp. 98, 100-101; Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 525.
  6. ↑ Amīn, Makhzan al-ʿirfān, 1363 Sh, vol. 2, p. 250.
  7. ↑ Jawādī Āmulī, Tasnīm, 1387 Sh, vol. 10, p. 100; Ḥillī, Kanz al-ʿirfān, 1425 AH, vol. 1, p. 302.
  8. ↑ Rāwandī, Fiqh al-Qurʾān, vol. 1, p. 284; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 2, pp. 55-56.
  9. ↑ Jawādī Āmulī, Tasnīm, 1387 Sh, vol. 10, pp. 93-94; ʿAllāma al-Ḥillī, Tadhkirat al-fuqahāʾ, 1414 AH, vol. 7, p. 394.
  10. ↑ Sayyid al-Murtaḍā, al-Intiṣār, 1415 AH, p. 236.
  11. ↑ Mudarrisī, Min hudā al-Qurʾān, 1419 AH, vol. 1, p. 351.
  12. ↑ Ibn Zuhra, Ghunya, 1417 AH, p. 154; Rāwandī, Fiqh al-Qurʾān, 1405 AH, vol. 1, p. 272; Jawādī Āmulī, Tasnīm, 1387 Sh, vol. 10, p. 90.
  13. ↑ Rāwandī, Fiqh al-Qurʾān, 1405 AH, vol. 1, p. 272; Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 2, p. 79.
  14. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 2, pp. 74-75.

References

  • Amīn, Sayyida Nuṣrat Begum. Makhzan al-ʿirfān dar tafsīr-i Qurʾān. Tehran: Nahdat-i Zanan-i Musalman, 1361 Sh.
  • Baḥrānī, Sayyid Hāshim al-. al-Burhān fī tafsīr al-Qurʾān. Tehran: Bonyad-i Be'that, 1st ed., 1416 AH.
  • Ḥillī, Miqdād b. ʿAbd Allāh al-. Kanz al-ʿirfān fī fiqh al-Qurʾān. Qom: Intisharat-i Murtadawi, 1st ed., 1425 AH.
  • Ibn Zuhra, Ḥamza b. ʿAlī. Ghūnyat al-nuzūʿ ilā ʿilmay al-uṣūl wa al-furūʿ. Qom: Imam Sadiq (a) Institute, 1st ed., 1417 AH.
  • Jawādī Āmulī, ʿAbd Allāh. Tafsīr-i tasnīm. Qom: Nashr-i Isra', 2nd ed., 1387 Sh.
  • Mudarrisī, Sayyid Muḥammad Taqī al-. Min hudā al-Qurʾān. Tehran: Dār Muḥibbī al-Ḥusayn, 1st ed., 1419 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Rāwandī, Saʿīd b. Hibat Allāh al-. Fiqh al-Qurʾān. Qom: Ayatollah Mar'ashi Najafi Library Publications, 2nd ed., 1405 AH.
  • Sayyid al-Murtaḍā, ʿAlī b. al-Ḥusayn al-. al-Intiṣār fī infirādāt al-Imāmiyya. Qom: Daftar-i Intisharat-i Islami, 1st ed., 1415 AH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Qom: Daftar-i Intisharat-i Islami, 5th ed., 1417 AH.
  • Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran: Nasir Khosrow, 1372 Sh.
  • ʿAllāma al-Ḥillī, Ḥasan b. Yūsuf. Tadhkirat al-fuqahāʾ. Qom: Muʾassasat Āl al-Bayt (a), 1st ed., 1414 AH.
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