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Quran 2:198

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Quran 2:198
Verse's Information
SuraSura al-Baqara (Qur'an 2)
Verse198
Juz'2
Content Information
Cause of
Revelation		Belief in the prohibition of trade during the Hajj days
TopicHajj rulings
AboutPermission of trade during the Hajj days and the necessity of remembering God


Qur'an 2:198 touches on the subject of trade and economic activities during the days of Hajj.[1] The verse is one of the Ayat al-Ahkam (Verses of Rulings).[2] and is considered a Medinan verse[3] that was revealed during the Hajjat al-Wada'.[4]

Regarding its occasion of revelation, it is stated that people in the past thought that engaging in economic activities such as trade during the Hajj days was a sin and that it would nullify the Hajj worship.[5] For this reason, it is said that the initial part of the verse was revealed in response to this belief, permitting trade and transactions during the Hajj season.[6]

Some commentators, such as Allama Tabataba'i, consider this verse similar to Qur'an 62:10, in which permission for buying and selling after the Friday Prayer is also granted.[7] Additionally, al-Shaykh al-Tabrisi narrated from Imam al-Baqir (a) that "seeking the grace of God" in this verse means requesting forgiveness from God.[8]

According to commentators, permitting trade alongside the devotional acts of Hajj in the same verse indicates that in Islam, economic effort can be a form of worship.[9] It is also stated that from this verse emphasis on the rememberance of God during trade and the necessity of providing services to pilgrims can be inferred.[10]

Makarem Shirazi, citing a hadith from Imam al-Sadiq (a), identifies one of the important goals of Hajj as the prosperity of trade and the people's use of goods from other regions.[11] Some commentators, like Sayyid Muhammad Husayn Fadl Allah, also believe that Hajj has an economic dimension that can contribute to the prosperity of the economy of Mecca and even strengthen the economies of Islamic countries.[12]


In addition to allowing economic activity during Hajj, Qur'an 2:198 commands pilgrims to remember God as they move collectively from Arafat toward Mash'ar al-Haram.[13] According to this verse, the remembrance of God should be in gratitude for the great guidance bestowed upon Muslims by God.[14] Furthermore, the remembrance of God should be proportionate to the blessing of guidance, which is very valuable.[15] Al-Tabrisi believes that the remembrance of God must be accompanied by glorification and appreciation of Him.[16]

Some commentators consider the remembrance of God in Mash'ar to be obligatory due to the explicit command in Qur'an 2:198.[17] However, Yusuf Thula'i, a Zaydi commentator, interpreted the remembrance of God in this verse as referring to Maghrib and 'Isha prayers and refused to accept the obligation of remembrance of God independently.[18] He also believes that these two prayers must be performed in Mash'ar.[19] Shi'a jurists, citing this verse, have also regarded wuquf (stopping) in Mash'ar as one of the obligatory acts of Hajj.[20]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūnih, 1374 Sh, vol. 2, p. 53.
  2. ↑ Makārim Shīrāzī, Tafsīr-i nimūnih, 1374 Sh, vol. 2, p. 53.
  3. ↑ Maʿrifat, al-Tafsīr al-atharī al-jāmiʿ, 1387 Sh, vol. 5, p. 118.
  4. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1352 Sh, vol. 2, p. 75.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūnih, 1374 Sh, vol. 2, p. 56; Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 2, p. 527; Ṭūsī, al-Tibyān, vol. 2, p. 166; Shāh-ʿAbd al-ʿAẓīmī, Tafsīr-i ithnā ʿasharī, 1363 Sh, vol. 1, p. 360.
  6. ↑ Makārim Shīrāzī, Tafsīr-i nimūnih, 1374 Sh, vol. 2, p. 56.
  7. ↑ Ṭabāṭabāʾī, al-Mīzān, 1352 Sh, vol. 2, p. 79; Ṣādiqī Tihrānī, al-Furqān, 1406 AH, vol. 3, p. 172.
  8. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 2, p. 527.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūnih, 1374 Sh, vol. 2, p. 62.
  10. ↑ Makārim Shīrāzī, Tafsīr-i nimūnih, 1374 Sh, vol. 2, p. 62.
  11. ↑ Makārim Shīrāzī, Tafsīr-i nimūnih, 1374 Sh, vol. 2, p. 58.
  12. ↑ Makārim Shīrāzī, Tafsīr-i nimūnih, 1374 Sh, vol. 2, p. 57; Faḍl Allāh, Min waḥy al-Qurʾān, 1439 AH, vol. 2, p. 156.
  13. ↑ Shāh-ʿAbd al-ʿAẓīmī, Tafsīr-i ithnā ʿasharī, 1363 Sh, vol. 1, p. 360.
  14. ↑ Fayḍ Kāshānī, al-Ṣāfī, 1373 Sh, vol. 1, p. 235.
  15. ↑ Ṭabāṭāʾī, al-Mīzān, 1352 Sh, vol. 2, p. 75; Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 2, p. 527.
  16. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 2, p. 527.
  17. ↑ Sabziwārī, al-Jadīd, 1402 AH, vol. 1, p. 243.
  18. ↑ Thulāʾī, Tafsīr al-thamārāt al-yāniʿa, 1423 AH, vol. 1, p. 441.
  19. ↑ Thulāʾī, Tafsīr al-thamārāt al-yāniʿa, 1423 AH, vol. 1, p. 441.
  20. ↑ Ṭabrisī, Majmaʿ al-bayān, 1408 AH, vol. 2, p. 527; Sharīf al-Murtaḍā, al-. Tafsīr al-Sharīf al-Murtaḍā, 1431 AH, vol. 1, p. 514.

References

  • Faḍl Allāh, Muḥammad Husayn. Min waḥy al-Qurʾān. Beirut, Dār al-Malāk, 1439 AH.
  • Fayḍ Kāshānī, al-Mullā Muḥsin al-. al-Ṣāfī fī tafsīr al-Qurʾān. Tehran, al-Sadr, 1373 Sh.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūnih. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Maʿrifat, Muḥammad Hādī. al-Tafsīr al-atharī al-jāmiʿ. Qom, al-Tamhīd, 1387 Sh.
  • Sabziwārī, Muḥammad b. Ḥabīb Allāh al-. al-Jadīd fī tafsīr al-Qurʾān al-majīd. Beirut, Dār al-Taʿāruf li-l-Maṭbūʿāt, 1402 AH.
  • Ṣādiqī Tihrānī, Muḥammad. al-Furqān fī tafsīr al-Qurʾān bi-l-Qurʾān wa al-sunna. Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1406 AH.
  • Shāh-ʿAbd al-ʿAẓīmī, Husayn. Tafsīr-i ithnā ʿasharī. Tehran, Mīqāt, 1363 Sh.
  • Sharīf al-Murtaḍā, ʿAlī b. al-Husayn al-. Tafsīr al-Sharīf al-Murtaḍā. Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1431 AH.
  • Ṭabāṭāʾī, Sayyid Muḥammad Husayn. al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1352 Sh.
  • Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1408 AH.
  • Thulāʾī, Yūsuf b. Aḥmad al-. Tafsīr al-thamārāt al-yāniʿa wa al-aḥkām al-wāḍiḥa al-qāṭiʿa. Sa'da, Maktabat al-Turāth al-Islāmī, 1423 AH.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. al-Tibyān fī tafsīr al-Qurʾān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
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