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Meaning of the verse “then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
What is the meaning of the verse (interpretation of the meaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj.”
[al-Baqarah 2:197]?.
Praise be to Allaah.
In this verse Allaah mentions some of the rulings and etiquette that have to do with Hajj.
Allaah says (interpretation of the meaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months”
i.e., the time for Hajj is the well-known months which are Shawwaal, Dhu’l-Qa’dah and the first ten days of Dhu’l-Hijjah. Some of the scholars were of the view that the whole of Dhu’l-Hijjah is one of the months of Hajj.
Allaah says (interpretation of the meaning):
“So whosoever intends to perform Hajj therein”
i.e., whoever enters ihraam for that, because when a person enters ihraam for Hajj, he has to complete it, as Allaah says (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah”
[al-Baqarah 2:196]
Allaah says (interpretation of the meaning):
“then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
i.e., when he has entered ihraam for Hajj, he must respect it and protect it from everything that may spoil it or detract from it, of sexual relations, sin and argument.
Rafath (translated here as sexual relations) means intercourse and everything that leads up to it of both words and deeds, such as kissing, speaking about intercourse and desire, etc.
The word rafath is also used to refer to obscene speech.
Fusooq (sin) means all kinds of disobedience and sin, such as disobeying one’s parents, severing ties of kinship, consuming riba, consuming orphans’ property, backbiting and gossiping, etc. It also includes the things that are forbidden during ihraam.
Jidaal (dispute) means arguing and debating with no just basis. It is not permissible for the person who has entered ihraam for Hajj or ‘Umrah to argue with no basis.
With regard to debating in a good manner in order to explain the truth, this is something that is enjoined by Allaah, as He says (interpretation of the meaning):
“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better”
[al-Nahl 16:125]
Although these things – obscene speech, sin and false arguments – are not allowed at any time or in any place, the prohibition is even more emphatic during Hajj, because the purpose of Hajj is to be humble before Allaah and to draw closer to Him by means of the acts of worship as much as possible, and to keep away from evil deeds. Thus one's Hajj will be accepted, and an accepted Hajj brings no less a reward than Paradise.
We ask Allaah to help us to remember Him, give thanks to Him and to worship Him properly.
And Allaah knows best.
See Fath al-Baari, 3/382; Tafseer al-Sa’di, p. 125; Fataawa Ibn Baaz, 17/144.
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj.”
[al-Baqarah 2:197]?.
Praise be to Allaah.
In this verse Allaah mentions some of the rulings and etiquette that have to do with Hajj.
Allaah says (interpretation of the meaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months”
i.e., the time for Hajj is the well-known months which are Shawwaal, Dhu’l-Qa’dah and the first ten days of Dhu’l-Hijjah. Some of the scholars were of the view that the whole of Dhu’l-Hijjah is one of the months of Hajj.
Allaah says (interpretation of the meaning):
“So whosoever intends to perform Hajj therein”
i.e., whoever enters ihraam for that, because when a person enters ihraam for Hajj, he has to complete it, as Allaah says (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah”
[al-Baqarah 2:196]
Allaah says (interpretation of the meaning):
“then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
i.e., when he has entered ihraam for Hajj, he must respect it and protect it from everything that may spoil it or detract from it, of sexual relations, sin and argument.
Rafath (translated here as sexual relations) means intercourse and everything that leads up to it of both words and deeds, such as kissing, speaking about intercourse and desire, etc.
The word rafath is also used to refer to obscene speech.
Fusooq (sin) means all kinds of disobedience and sin, such as disobeying one’s parents, severing ties of kinship, consuming riba, consuming orphans’ property, backbiting and gossiping, etc. It also includes the things that are forbidden during ihraam.
Jidaal (dispute) means arguing and debating with no just basis. It is not permissible for the person who has entered ihraam for Hajj or ‘Umrah to argue with no basis.
With regard to debating in a good manner in order to explain the truth, this is something that is enjoined by Allaah, as He says (interpretation of the meaning):
“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better”
[al-Nahl 16:125]
Although these things – obscene speech, sin and false arguments – are not allowed at any time or in any place, the prohibition is even more emphatic during Hajj, because the purpose of Hajj is to be humble before Allaah and to draw closer to Him by means of the acts of worship as much as possible, and to keep away from evil deeds. Thus one's Hajj will be accepted, and an accepted Hajj brings no less a reward than Paradise.
We ask Allaah to help us to remember Him, give thanks to Him and to worship Him properly.
And Allaah knows best.
See Fath al-Baari, 3/382; Tafseer al-Sa’di, p. 125; Fataawa Ibn Baaz, 17/144.
How many times did the Messenger (peace and blessings of Allaah be upon him) perform ‘Umrah?
Praise
be to Allaah.
It was narrated from Qutaadah that Anas (may Allaah be pleased with him) told him that the Messenger of Allaah (peace and blessings of Allaah be upon him) performed ‘Umrah four times, all of them in Dhu’l-Qi’dah apart from the ‘Umrah which he performed with his Hajj: (he did) ‘Umrah from al-Hudaybiyah or at the time of al-Hudaybiyah in Dhu’l-Qi’dah; (he did) ‘Umrah the following year in Dhu’l-Qi’dah; and (he did) ‘Umrah from Ja’raanah when he shared out the booty of Hunayn in Dhu’l-Qi’dah.
Narrated by al-Bukhaari, al-Hajj, 1654; Muslim, al-Hajj, 1253
Ibn al-Qayyim said:
He did ‘Umrah four times after the Hijrah, four ‘Umrahs, all of them in Dhu’l-Qi’dah.
The first was the ‘Umrah of al-Hudaybiyah, which was the first of them, in 6 AH, but the mushrikeen prevented him from reaching the House (the Ka’bah), so he offered the sacrifice (of camels) when his way was blocked at al-Hudaybiyah, and he and his companions shaved their heads and exited the state of ihraam, and went back in the same year to Madeenah.
The second was the Fulfilled ‘Umrah in the following year, when he entered Makkah and stayed there for three (days), then he left after completing his ‘Umrah.
The third was the ‘Umrah which he did along with his Hajj.
The fourth was his ‘Umrah from al-Ja’raanah, when he went out to Hunayn then he came back to Makkah and performed ‘Umrah from al-Ja’raanah.
He said: there is no (scholarly) dispute concerning the fact that he did no more than four ‘Umrahs.
See Zaad al-Ma’aad, vol. 2, p. 90-93
Al-Nawawi said:
The scholars said: the Prophet (peace and blessings of Allaah be upon him) performed these ‘Umrahs in Dhu’l-Qid’ah because of the virtue of this month and in order to go against the (ways of) Jaahiliyyah, because they used to think that this (i.e., doing ‘Umrah in Dhu’l-Qi’dah) was one of the most evil of evil actions, as stated above. So the Prophet (peace and blessings of Allaah be upon him) did that several times in this month as this was the most eloquent way of explaining that it was permissible and of demonstrating the beliefs of Jaahiliyyah to be false.
And Allaah knows best.
Sharh Muslim, 8/235
It was narrated from Qutaadah that Anas (may Allaah be pleased with him) told him that the Messenger of Allaah (peace and blessings of Allaah be upon him) performed ‘Umrah four times, all of them in Dhu’l-Qi’dah apart from the ‘Umrah which he performed with his Hajj: (he did) ‘Umrah from al-Hudaybiyah or at the time of al-Hudaybiyah in Dhu’l-Qi’dah; (he did) ‘Umrah the following year in Dhu’l-Qi’dah; and (he did) ‘Umrah from Ja’raanah when he shared out the booty of Hunayn in Dhu’l-Qi’dah.
Narrated by al-Bukhaari, al-Hajj, 1654; Muslim, al-Hajj, 1253
Ibn al-Qayyim said:
He did ‘Umrah four times after the Hijrah, four ‘Umrahs, all of them in Dhu’l-Qi’dah.
The first was the ‘Umrah of al-Hudaybiyah, which was the first of them, in 6 AH, but the mushrikeen prevented him from reaching the House (the Ka’bah), so he offered the sacrifice (of camels) when his way was blocked at al-Hudaybiyah, and he and his companions shaved their heads and exited the state of ihraam, and went back in the same year to Madeenah.
The second was the Fulfilled ‘Umrah in the following year, when he entered Makkah and stayed there for three (days), then he left after completing his ‘Umrah.
The third was the ‘Umrah which he did along with his Hajj.
The fourth was his ‘Umrah from al-Ja’raanah, when he went out to Hunayn then he came back to Makkah and performed ‘Umrah from al-Ja’raanah.
He said: there is no (scholarly) dispute concerning the fact that he did no more than four ‘Umrahs.
See Zaad al-Ma’aad, vol. 2, p. 90-93
Al-Nawawi said:
The scholars said: the Prophet (peace and blessings of Allaah be upon him) performed these ‘Umrahs in Dhu’l-Qid’ah because of the virtue of this month and in order to go against the (ways of) Jaahiliyyah, because they used to think that this (i.e., doing ‘Umrah in Dhu’l-Qi’dah) was one of the most evil of evil actions, as stated above. So the Prophet (peace and blessings of Allaah be upon him) did that several times in this month as this was the most eloquent way of explaining that it was permissible and of demonstrating the beliefs of Jaahiliyyah to be false.
And Allaah knows best.
Sharh Muslim, 8/235
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They arrogantly dismiss those with whom they disagree and never see the need to engage differing opinions. Because they see themselves as bearers of the only truth, they are quick to denounce others, as they say, "with clarity and conviction.
Across faith traditions, the message is clear: pay workers their due wages. Yet, wage theft continues to be one of the most prevalent crimes against workers, and the lack of regulations on the issuance of paystubs only exacerbates the problem.When we inflict death on distant cultures, at the sterile remove that modern weapons grant us, we can avoid all but the most cursory awareness of the consequences of our actions. But when we do it at home, it's not always so easy.
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