Deeds Will Be Reckoned

 

Settlement of deeds (L-255)

202. أُو۟لَٰٓئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا۟ ۚ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ

202.  ‘Ulaaa-‘ika  lahum   nasiibum-mimmaa   kasabuu.  WAllaahu  Sarii-‘ul-hisaab.

202.  These will have a share of what they have earned. God is swift in reckoning.

We have recited concerning two kinds of people in the previous verses of Holy Qur’an:

1.   Those people who want every kind of success only of the world. Their only aim is to get wealth and property by their all deeds and devotions. Neither have they faith in the Day of Resurrection, nor in the consequences of the second life. So they beg for fruit of their labor and endeavors in this world. These kinds of people will not get any remuneration, compensation or reward of their deeds on the Day of Resurrection.

2.   Who believe in God, in the Day of Resurrection and the next life, don’t pray; only for worldly magnificence as reward of their good works, they perform also the works by which their world and the Hereafter (both) may be good.  They will dwell in comfort during the life of the Hereafter as well as in this world. As though, they keep their both lives at their own places. Neither they sell the Hereafter for earning the world and nor seek the Hereafter by leaving the world. Moreover, they desire success in both lives (the world and the Hereafter). They are eager to be saved from the Fire of Hell. And they don’t involve in such deeds for escaping from it which may cause to put them into the Hell.

The result of these second kind of people has been mentioned in today’s verse. That is to say, “the good remuneration will be bestowed as recompense of these individuals’ good acts”. They will be kept away from the Hell as they wish. They will be forgiven on mistakes and errors. The room will be made for them in the Paradise and they will see that after the life of the world, there is another life also in the Hereafter. Wealth and valuables of the world are nothing against the tastes of that life. Facilities, honor and dignity of the world; all are casual and transitory but comparatively; the blessings of Paradise will be everlasting, peaceful and comfortable.  `   

By saying the word Sarii-‘ul-hisaab, God has warned those people who don’t believe in the Hereafter and supplicate only for the world, that God is Swift at reckoning. The Hereafter is not at much distance. On that Day, they will see that how much they remain in loss due to begging remuneration of their acts only for the world, forgetting the Hereafter.

On the other side, God has pacified those people with this sentence, who believe in the Day of Judgment, and wish to get success of this world as well as the Day of Resurrection. They have been informed that they will get the entire remuneration of their good deeds. So, they should remain steadfast on their passage. At first, God has mentioned the world and then recitation about supplication of the Hereafter has been stated. That is to say, Islam is not against the world, and moreover, it desires that the works of the world should be performed with the concept of the Hereafter. 

https://youtu.be/DqsruaEzc4c

Seekers Of The World And The Hereafter

 

Seekers of good in the both worlds (L-254)

201. وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ

201.  Wa  minhum-many-yaquulu  Rabbanaaa  ‘aatinaa  fid-dunyaa  hasanatanw-wa  fil-‘Aa-khirati   hasanatanw-wa  qinaa  ‘azzban-Naar.

201.  And among them is he who says, “Our Lord, give us goodness in this world, and goodness in the Hereafter, and protect us from the torment of the Fire.”

In the verse mentioned in previous lesson, recitation was about the people who desire only this world (money, gold, wealth and property). As they don’t deny from God, don’t believe entirely in the Hereafter also. Their begging, prayers and requests remain limited only for improvement of this material world. Their intention of worship is only to reap advantage of the world. God describes about the punishment for them that they will not gain any kind of future reward of virtues on the Day of Reckoning because what they wish and for which they try, they will get in the world. Now while, they have gotten their object in the world; then anything will not come into their hands during the Hereafter.

In this lesson, it has been stated concerning those Believers who have sound thoughts and right moral character, who believe in the Hereafter, near them the Day of Resurrection and punishment on errors will surely happen. So their sight is not only on the world but that is also on the Day of Resurrection. So, they don’t want the world only by turning from the Hereafter and don’t do those works; by which they may reap advantage only for the world, but the reward for the Hereafter is removed. They think about good results in the matters, behaviors and social lives.

It has been disclosed from the word hasanatan that the Believer is the Seeker of the Good in the world as well as in the Hereafter. In the world, he begs for power to do good works. He demands strength and ability for doing good acts and deeds by means of prayers and worship, and begs for good fruit of his good acts in the Hereafter. He desires to take the both (the World and the Hereafter) with him. He performs higher courtesy and fine affairs, and makes provision for the Hereafter, and prays from God, “Guard me from the Fire of the Hell, make room for me in the Paradise and bestow to me success”. It is a standard of the best individual that he keeps in view the world and the Hereafter in his life and the affairs of his life, and fears from the Doom of the Hell.

Bear in mind that Islam has compared the world and the Hereafter, not coped the religion and the world. Blessed are those individuals who pass their lives in such a way that their Hereafter is decorated also along-with it. 

https://youtu.be/cMbR8UnfRFY

Desirous Of The World

 

Desirous of the worldly goods only (L-253)

فَمِنَ النّاسِ مَن يَقولُ رَبَّنا آتِنا فِي الدُّنيا وَما لَهُ فِي الآخِرَةِ مِن خَلاقٍ200b.

200b.  Fa-minan-naasi  many-yaquulu  Rabbanaaa  ‘aatinaa  fid-dunyaa  wa   maa lahuu  fil-‘Aakhirati  min  khalaaq.

200b.  Among the people is he who says, “Our Lord, give us in this world,” yet he has no share in the Hereafter.

Some people in the world are those whom the lust of the world is so overcoming that they deem only it their perfect object. According to them; greatest success is; getting worldly benefits more and more, collect a heap of gold, money and wealth, influence and riches. They become blind in its quest. Such greedy persons sacrifice their Hereafter and good end in this effort by falling into the trap of greediness and avarice.

Those people are involved in this disease who are mean in morality, impure in affairs, selfish in their behaviors, deniers of the Doomsday and insane for the casual advantages. They look only the nearby profits always and ignore the durable results. They remain desirous of such thing in every deal, from which they may reap advantage immediately. They have no power of patience and endurance. So they become so much cheerful in this effort and try that if they worship, beg from God or do any good work, even in it, they wish to reap worldly advantage.

They call God only for the purpose that He should pile for them wealth and fulfill their worldly desires. They take part in Jihad only for getting spoils, perform the Pilgrimage only for acquiring commercial benefits, offer prayers and pay the poor-due for getting confidence of the people and gain profit unlawfully from it. To them; the Paradise and blessings of the Hereafter are nothing. They suppose that belief in the Day of Resurrection is useless. They think that the indisputable Life after death will never happen. They don’t believe in reward or punishment against good or evil deeds. The life is only in this world according to them and the success is only the worldly success.

They are involved in open straying. They have chosen the way of infidelity and hypocrisy. While it is fact that this world is only abridged part of our successive lives. Remaining and forever life will become our luck only after death. That life will be fruit of our good or bad acts which we shall do in this world. The life of Hereafter is eternal, unchangeable and without end. Real success is that life’s rest and success. We must strengthen our worldly life in such way, that it becomes stairs of success for our future lives (of the Hereafter). https://youtu.be/6k-NCOeFptQ

After The Hajj Devotions

 

After fulfillment of Hajj devotions (L-252)

فَإِذا قَضَيتُم مَناسِكَكُم فَاذكُرُوا اللَّهَ كَذِكرِكُم آباءَكُم أَو أَشَدَّ ذِكرًا ۗ 200a.

200a.  Fa-‘izaa  qa-zaytum-manaasika-kum  faz-kurUllaaha  kazikrikum-   ‘aabaaa-‘akum  ‘aw  ‘ashadda  zikraa.

200a.  When you have completed your rites, remember God as you remember your parents, or even more.

Qa-zaytum – (you have completed), this word has been derived from the word Qazaa which means ‘to obey, to have completed, to carry out’ particularly after adoration (worship).

Ma-naasika-kum – (devotions of the Pilgrimage), ma-naasik means those customs and worship which belong to the Pilgrimage. In addition to ma-naasik these are also called Sha-‘aaa-‘ir (the Signs). This peculiar character is used only for Hajj Devotions.

It was a rule during the days of ignorance that the Pilgrims used to remain assembled in the Field of Minaa up to three days (10^th, 11^th and 12^th of Zil-Hajjah after completion of the Pilgrimage, mention about their tribes and ancestors, talk about their greatness and virtues. They used to assert proudly their dynasty magnificence. What is the advantage of mentioning about grandeur of the ancestors?

God gives excellence and grandeur to the human being; He is the Creator of the entire creatures, the Lord for bringing up, bestowing the wisdom; understanding and knowledge, intelligence, philosophy, nobility and greatness. So all kinds of praises and admiration should be peculiar for Him only. Except Him, singing songs of grandeur and greatness for any other individual or thing and grading them as the worshiped are just like plurality. 

As you see that whence the recitation regarding the Pilgrimage has begun, from there, it has been pressing on equation, fear of God, control on passions, humility and purification of the soul continuously. It is being preached again and again for the remembrance of God, worship, repentance and begging for mercy and grace. All people are commanded to wear one kind of dress at the time of entering the limits of Haram. Then some lawful works are forbidden, which might intervene in this pathway. Many pleasant and favorite matters have been forbidden. It has been commanded to say at every step, “Lab-baika Allaahumma  Lab-baika  Lab-baika  Laa  Shariika  laka Lab-baika  ‘Innal  Hamda  wan-na’-mata  Laka  wal-Mulka  Laa Shariika laka”, (Here I am, O God! Here I am, here I am – there is no partner for You, Here I am. Verily all praise is for You, and every bounty is from You, and all dominion is Yours – You have no partner). It has been admonished to remember God successively. This characteristic of the worship is found only in Islam.

We must listen to these orders, commandments and instructions of God with close attention, act upon them, modify our lives, abstain from unlawful and illegal things, elevate His mention, invite the people towards the right path, grow God-fearing in ourselves, and establish an example by becoming live pattern of advisable acts and good manners for the nations of the entire world. 

https://youtu.be/kbIGh7LKF_E

 

Command About Equation

 

Commandment of Equality (L-251)

199.  ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

199.  Summa  ‘afiizuu  min  hay-su    ‘afaazan-naasu wastagfiRullaah.  ‘InnAllaaha  Gafuurur-Rahiim.

199.  Then disperse from where the people disperse, and ask God for forgiveness. God is Most Forgiving, Most Merciful.

Before Islam, the Quresh were guards of the Inviolable Place of Worship (BaytUllaah) during the period of ignorance and they used to say themselves Hams due to this reason. Common people used to stay in the Field of ‘Arafat during the days of Pilgrimage. But the Quresh used to remain in Muzdalfah because Muzdalfah is within the limits of Haram and ‘Arafat is out of its limits. They used to suppose that proceeding out of the limits of the Haram was against their dignity and honor; and to meet the public there was contrary to the religious virtue. Holy Qur’an refuted their false conception. God has removed here these two main mistakes; in which the world remained involved always, today too many people are involved in it after so much improvement.

·       National distinction and racial superiority is nothing. Entire human beings are equal and uniform in the Court of God. If there is anything valuable in the Sight of God, that is His fear and abstinence. So equation is compulsory, and it will be possible at such time when all national and racial distinctions are removed and the people of every race and color are dealt with equal behavior.

·       Destruction and ruin of the nations begins at such time when relationship among educated persons, the people of higher level and the public does not remain established. They stop meeting with one another, while the educated people need strength and energy for their help. But when they will break their relationship with the common people and will not mix up with them, then gradually they will be ruined naturally. And it must not be forgotten that the public needs guidance and antidotes every time. When they will not have any Guide then they will go astray. Even then there will be no difference between them and animals.

Allah Almighty says in this verse that the entire people will live at one place and return from that place, as though, there will be no distinction and difference among them. God commands also: Beg for pardon of your sins. Renounce and beg for mercy and forgiveness. Promise that you will remain away from wrongdoings. God will forgive your sins and errors. He is the Forgiving and the Merciful. https://youtu.be/e6n3hLUmDKk

Praying And Worship Of God Almighty

 

God’s Remembrance and worship (L-250)

وَاذكُروهُ كَما هَداكُم وَإِن كُنتُم مِن قَبلِهِ لَمِنَ الضّالّينَ198c.

198c.  Waz-kuruuHu  kamaa hadaakum.  Wa  ‘in- kuntum-min- qablihii la-minaz-zaalliin.

198c.  And remember Him as He has guided you. Although, before that, you were of those astray.

‘Az-zaalliin – (the Ignorant), this word is plural of Zaal which commonly means “the astray people”. But it is used for the indolent; careless and negligent also.

It has been explained in this verse: Remember and worship God in the ways which have been commanded by His Last Messenger Muhammad (ﷺ). Inventing the ways of worship at one’s own, ignoring the Sayings of the Prophet” (ﷺ) and establishing new forms are the most serious sins. Misleading the world and the people of the world remained heavy attack of Satan that he puts them into disorder from the Straight Path towards self-invented ways. The people were involved in uncountable customs, traditions and false beliefs even during the period of Ignorance. They used to suppose that their self-invented particular methods may be the cause of closeness to God. But this verse of Holy Qur’an has refuted completely these depravities and misunderstandings.

Holy Qur’an has cleared by using the word ‘Az-zaalliin that till the time; the mankind will not get guidance from the Light; sent by God, make not His Revelation one’s own torch of the path and doesn’t settle His revealed Teachings as the foundation of one’s own acts, he will remain ignorant and astray. Whether he tries to seek any path with his full endeavor, invents many ways of worship of various sorts, and thinks separate forms of prayers, but all these things will bring him unto straying. The real Path is only one, which is commanded by God. So, every self-made plan by any individual’s will is false and acting upon it will carry towards the deviation.

Holy Qur’an is the best Guide to reach the destination. The Words mentioned in This Holy Book are commanded by God Who is the Wise, the Discerning, the Present, the Inspector, the Mild, the Philosopher, the Creator and the Lord Almighty. He knows well our necessities, for it; He shows us the Pathway with His Vast knowledge, which is Easy and Straight. We should believe in that Path as reliable; and leave all other manners invented by the human beings. https://youtu.be/tZ1eUKDWB6s

‘Arafat And The Sacred Monument

  

‘Arafat and the Sacred Monuments (L-249)

فَإِذا أَفَضتُم مِن عَرَفاتٍ فَاذكُرُوا اللَّهَ عِندَ المَشعَرِ الحَرامِ ۖ 198b.

198b.  Fa-‘izaaa  ‘afaztum min ‘Arafaatin  fazku-rUllaaha   ‘in-dal-  Mash-‘aril-Haraam.

198b.  When you disperse from Arafat, remember God at the Sacred Landmark.

‘Afaztum – (you return) this word has come out from the word ‘Afaazah which means ‘Walking in multitudes and coming back’. Technically it signifies “returning from ‘Arafat to Muzdalfah”.

‘Arafaatin – (‘Arafat) the road which leads to the east from Makkah  towards Taif, there is a plain field in the area of several miles situated twelve miles away from Makkah Mo-‘azmah. That is called ‘Arafaat. There is a hill in this plain also, which is called ‘Arafat too. Its height is two hundred yards from the sea level. During the entire year this field remains vacant but on 9th Zul-Hajjah it comes in full bloom on arrival of the Pilgrims.

The Pilgrims reach Minaa till afternoon on 8th of the Zul-Hajjah and on the next day, on 9th Zul-Hajjah at the time of rising of the sun, they travel towards ‘Arafat, they reach ‘Arafat at the time of afternoon. Till the time of Asar (before sunset) the Pilgrims have to remain there. This stay is called Wuquuf. The presence in this plain is the most important duty of the Pilgrims. The entire period should be passed in begging mercy or grace, repentance, penitence and remembrance of God during the stay in the Field of ‘Arafat. While the sun is near to set, then the Pilgrims should depart unto Muzdalfah (the Sacred Monument). Zuhr and 'Asr prayers are offered in the afternoon jointly in Nimrah Masjid of ‘Arafat on that day, and Maghrib and ‘Ishaa’ are offered after returning to Muzdalfah at the time of ‘Ishaa’.

‘Al- Mash-‘aril-Haraam – (the Sacred Monument), Mash-‘ar means, “The sign or emblem” and the word Haraam discloses its dignity. It is such particular place which is situated between the two hills of Muzdalfah. However, the entire Muzdalfah is called “the Sacred Monument” (Mash-‘aril-Haraam).

Muzdalfah – It is at the distance of six miles from Makkah. There exists a direct pathway from Minaaa to ‘Arafat and the Pilgrims proceed to ‘Arafat from that way on 9th Zul-Hajjah. But on return from ‘Arafat it is prescribed to use the other pathway. The Muzdalfah is situated on that pathway. Caravans of the Pilgrims stay here at night and pass their entire time in the Masjid over the hill, offering prayers, establishing worship, begging for mercy, repentance, penitence and remembrance of God.

There are three Duties to be observed compulsorily of the entire acts of Pilgrimage:

• Wearing ‘Ihram (Garment of Hajj)

·        To be present in ‘Arafat on 9th Zul-Hajjah which is called Wuquuf also.

Going round the Holy Shrine (Tawaaf of The Square Building) – Wuquuf is the most important act from the three acts. It has been described in this verse that when you return from ‘Arafat, Remember God during stay at Muzdalfah begging for mercy, repentance and remain busy in adoring God. 

https://youtu.be/Tkb0gz8cUHQ

Worldly Benefits

 

Worldly benefits (L-248)

لَيسَ عَلَيكُم جُناحٌ أَن تَبتَغوا فَضلًا مِن رَبِّكُم ۚ 198a.

198a.  Laysa   ‘alaykum   junaahun  ‘an-  tab-taguu  fazlam-mir-Rab-bikum.

198a.  You commit no error by seeking bounty from your Lord.

Fazlan – (Bounty of Lord), literally it means “excessive, too much, more”. Here it signifies towards the profit from trading, business, wealth and property. This word has been used in these meanings many times in Holy Qur’an.

A Companion of Holy Messenger (ﷺ) Ibne Abbas (God be pleased with him) says that during the times of ignorance ‘Akkaaz, Majnah and Zul-Majaaz were very big markets. During the days of Pilgrimage, trade and bargaining was at high level. After embracing Islam, the people considered that trading is not reasonable during the days of Hajj. They thought that the merchants who either bring their commodities to the bazaars of Minaa and Makkah or those camel drivers who bring their camels to Muzdalfah, Arfaat and Minaa for selling, their Hajj is not acceptable because where trade has entered, there is no worship anymore. God revealed this verse to remove this misunderstanding and cleared this matter until the Last Day (the Day of Resurrection) that Islam is not against wealth, property or worldly things but it is against the acts which make any individual careless from thinking about the religion and the Doomsday.

As Islam is the Guarantor of prosperity and success of the Day of Resurrection, like this; it desires also the people’s worldly prosperity and welfare. And this characteristic exists in its every kind of worship. Even the parts of Ablution, Prayers, Congregational Prayers, Fasting, Zakaah (Poor-due) and Hajj increase the human’s worldly, material, physical, economical and political prosperity and welfare along with increasing his spiritual power.

The Muslims, who come from far flung areas for performing Hajj, move by land routes, air and sea. The People of Islamic nation get together from different parts of the world. At such occasion; there can be gotten uncountable economical and commercial benefits. Keeping in view these things, Holy Qur’an permitted it that the Pilgrims’ real purpose of this Visit should be Hajj only and if they do some trade also along with it, then it is not a wrong or sin. However it is necessary that the trade shouldn’t become the object.

By saying the word mir-Rab-bikum, it has been described also that which livelihood or benefits you get, these aren’t the result of your personal efforts or labor. It is the Bounty of God only. He gives you by His blessings. Therefore, bear in mind during trading and business that whatever benefits you will reap, is from God.

Every such work; which is performed by any individual in accord with Commands of God and he doesn’t disobey Him, Islam counts it a worship and doesn’t say it against the religion. The things, from which; Islam forbids, are - hoarding, raising prices, unlawful trading and illegal business. 

https://youtu.be/UGUFeRbvUvA 

 

Provision For The Journey Of Hajj

 

Provision For The Journey Of Hajj (L-247)

وَما تَفعَلوا مِن خَيرٍ يَعلَمهُ اللَّهُ ۗ وَتَزَوَّدوا فَإِنَّ خَيرَ الزّادِ التَّقوىٰ ۚ وَاتَّقونِ يا أُولِي الأَلبابِ197b.

197b.  Wa  maa  taf-‘aluu min  khay-riny-ya’-lam-hUllaah.  Wa  tazaw-waduu  fa-‘inna  khay-razzaadit-taqwaa. WattaquuNi  yaaa-‘ulil-‘al-baab.

197b.  And whatever good you do, God knows it. And take provisions, but the best provision is righteousness. And be mindful of Me, O people of understanding.

It was a tradition in the Arabs during the times of ignorance that whenever they used to proceed for performing Pilgrimage, they did not take the requisites of the journey, used to go Penniless and beg from the people in the pathway. It was considered by them a sign of grandeur. Even some people used to spend lavishly their entire capital at the time of departing for Pilgrimage. They had invented this false practice themselves intentionally. Anyhow; it was not the part of worship. This thing is Not acceptable to God because doing so, others who belong to the pilgrim have to suffer burden.

God commanded: Make provision for yourselves (amount for your necessities of the Hereafter) at the time of proceeding for the Pilgrimage. You shouldn’t put your burden upon any other. God knows your intentions and minds. He doesn’t like apparent exhibition and formed purity. So if you will bring the provisions for journey, it is neither a sin and nor against the righteousness.

There is no doubt in it that the real thing is “to ward off evil” that is to say; keeping oneself away naturally from the badness and being inclined towards the goodness, so we should fear God always.

To ward of evils means that we should obey entire Commandments of God with full sincerity, honesty and obedience. Every work should be performed for His pleasure. In every trouble, pain, calamity, distress or misfortune, only He should be supposed as The Supporter and only He should be called for salvation. He should also be thanked in ease and comfort. Every work must be started and finished with His (God) name. We should seek His help in all fields of life. Only the lawful ways should be chosen for deciding all matters and should refrain from the forbidden. We should keep in view the fear of God every time.

It is the “ward off evil” about which we have been instructed again and again in Holy Qur’an, because it is very important in the life of a Muslim. The human life is filled with hopelessness, distress and failure due to forgetting it. So the mankind should try every time to attain perfection in the “Fear of God” (Taqwaa). The Pilgrimage is the best source to produce Taqwaa in oneself. 

https://youtu.be/mxiiDi84qu4

Duration Of Hajj And Moral Limits

 

Period of Hajj and moral limits (L-246)

الحَجُّ أَشهُرٌ مَعلوماتٌ ۚ فَمَن فَرَضَ فيهِنَّ الحَجَّ فَلا رَفَثَ وَلا فُسوقَ وَلا جِدالَ فِي الحَجِّ ۗ 197a.

197a.  ‘Al-Hajju  ‘ash-hurum-ma’- luumaat.  Faman- faraza  fiihin-nal- Hajja  falaa  rafasa  wa  laa  fusuuqa,  wa  laa  jidaala  fil-Hajj.

197a.  The Hajj is during specific months. Whoever decides to perform the Hajj—there shall be no sexual relations, nor misconduct, nor quarrelling during the Hajj.

‘Ash-hur – (the months) Shawwal, Zii-qadah and ten days of Dhul-Hajjah (last three months of Lunar Calendar) have been set for Hajj (Pilgrimage). Actual Columns (Arkaan) of the Hajj are performed during the second week of Dhul-Hajjah. But making a vow of the Pilgrimage (preparatory to entrance into Makkah) begins two months in advance, with effect from the month of Shawwal. The ‘Ihram (the garment worn by the Pilgrims on entering the limits of Haram (Meeqaat) is required to be worn by every Pilgrim. This Dress is - two unstitched sheets.

Imam Abu Hanifah (God’s Mercy be upon him) says: The Pilgrim can make a vow of the Pilgrimage (wear ‘Ihram) as and when he wishes, but it is disapproved for the Pilgrimage before the month of Shawwal. According to him (God’s Mercy be upon him), it is lawful also to wear ‘Ihram before the month of Shawwal because it is not the pillar of the Pilgrimage; but a condition only for the Pilgrimage.     

Faraza  fiihin-nal- Hajja – (while anybody intends to perform the Pilgrimage therein), that is to say; someone has intended to perform the Pilgrimage during the season of Hajj and has made the Pilgrimage incumbent upon himself properly. Practical Sign for (must have to perform) the Hajj is to wear the ‘Ihram (garment worn by the Pilgrims on entering Makkah).   

Some necessary commands regarding Pilgrimage have been prescribed in this verse. The months of Hajj have been fixed and three matters have been told to refrain from them during this period:

• Lewdness and sensual intercourse with one’s wife is entirely forbidden, as far as bringing the sensual/sexual thoughts on the tongue are prohibited also. As it was commanded that you must abstain from some lawful matters during the fasting, like this, it has been commanded also that you must keep up the cleanliness and chastity during the tenure of Hajj.

·        Every person should refrain from the little and the big sins. It is clear that at that time when many lawful acts become unlawful in the form of ‘Ihram (after wearing the garment of the Pilgrimage) then it was necessary that the Pilgrims should be instructed strictly to refrain from all other sins.

Every Pilgrim should abstain from all kinds of quarrels. The people of every age, kind and nature come from all parts of the world at the time of Pilgrimage. During such types of situations anyone can incline towards sinfulness and quarrels. So, God forbade in advance from all such matters, so that, the chastity and endurance power may grow into the Muslims. 

https://youtu.be/ZPAhJHxMlJE

 

Description Of The Order Of Sacrifice

 

Explanation of Sacrifice (Offerings) (L-245)

196e. ذٰلِكَ لِمَن لَم يَكُن أَهلُهُ حاضِرِي المَسجِدِ الحَرامِ ۚ وَاتَّقُوا اللَّهَ وَاعلَموا أَنَّ اللَّهَ شَديدُ العِقابِ

196e.  Zaalika  limal-lam  yakun  ‘ah-luhuu  haa-ziril-Masjidil-Haraam.  Watta-qUllaaha  wa’-lamuuu ‘annAllaaha  Shadiidul- ‘iqaab. (Section 24/8)

196e. This is for he whose household is not present at the Sacred Mosque. And remain conscious of God, and know that God is stern in retribution.

Zaalika – (this), it is a demonstrative pronoun and it signifies towards the matter of previous verse, namely Tamatta’ (to perform Hajj and Umrah collectively). Aim of the verse is that the permission to gain the Hajj and Umrah duly joined is only for the foreigners, not for the residents of Makkah.

Haa-ziril-Masjidil-Haraam – (the folk who are present at the Inviolable Place of Worship, the people who live close to the Square Building). It means the entire natives of Makkah and its vicinity. That is to say, all people living within the limits of Meeqaat.

Meeqaat – that place is called Meeqaat; whence the limits of Haram begin and intention for Hajj or Umrah is incumbent, along with preparatory for entrance into Makkah (in ‘Ihram) reaching there. The Place “Meeqaat” is separate in every direction for the people coming for performing the Hajj unto the Inviolable Place of Worship from all around the world.

Watta-qUllaaha – (observe your duty to God), that is to say, keep the concept of presence and fear of God in mind because foundation of all the goodness is this Piety. Think once again that God-fearing is being demanded after every command/order.

Shadiidul- ‘iqaab – (Severe in punishment), the Scholars of the religion say that the word Shadiid (severe) has been used particularly here with ‘Iqaab (the punishment) for the reason that ‘as any individual does good at the very Sacred Place i.e. the Inviolable Place of Worship (BaytUllaah), he gets more reward, likewise; if he commits any sin after reaching there, then he will be punished more severely also because of the Sacred Place respectively.

It is the condition for that concession which was given in the previous lesson. The concession was, “If the people wish to perform the Pilgrimage and Umrah duly united then they can do so. However, they would have to sacrifice according to their power. The permission for uniting the Hajj and Umrah is only for those people who are not the residents of Makkah and its surrounding villages”. By this Command, it has been declared again that the real thing is God-fearing. It is incumbent to keep in view at the time of obeying every order, performing any duty/worship for the pleasure of God, because main purpose of the entire Orders/Commands is purity of the spirit/soul and perfection of the morality/manners. These are the highest orders and Commands from God on which foundation of the Islamic life is standing. If anybody will try to change or deny them then God will punish him severely. 

https://youtu.be/Ql45ucNeij0

Sacrifice During The Pilgrimage

  

Sacrificing an animal (Qurbani) during Hajj (L-244)

فَإِذا أَمِنتُم فَمَن تَمَتَّعَ بِالعُمرَةِ إِلَى الحَجِّ فَمَا استَيسَرَ مِنَ الهَديِ ۚ فَمَن لَم يَجِد فَصِيامُ ثَلاثَةِ أَيّامٍ فِي الحَجِّ وَسَبعَةٍ إِذا رَجَعتُم ۗ تِلكَ عَشَرَةٌ كامِلَةٌ ۗ 196d.

196d.  Fa-‘izaaa  ‘amintum , faman-  tamatta-‘a  bil- ‘Um-rati  ‘ilalHajji  famastaysara  minal-hady.  Famal-lam  yajid  fa- siyaamu  salaasati  ‘ayyaamin-fil-Hajji  wa sab-‘atin  ‘izaa  raja’-tum. Tilka   ‘asharatun- kaamilah.

196d. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all.

‘Amintum – (you are in safety), that is to say; whenever you come in safety and peace from the situations of danger and disease. 

Tamatta-‘a – (get benefit), in the sense of religious theology, it aims “to perform the Pilgrimage and Visit (Hajj and Umrah) by joining the both”, namely performing Umrah duly worn with ‘Ihram during the times of Visit and then with another ‘Ihram the Pilgrimage - Hajj) is performed. During the times of Ignorance, the Arabs had invented such false belief that it was sin to perform the Umrah in the season of Pilgrimage (Hajj).

 ‘Izaa  raja’-tum – (whenever you return), it signifies that when you return after the completion of the Rituals of Pilgrimage, though the Pilgrim is staying still in Makkah and he has not yet returned to his native country. However, some scholars have taken the meanings of this narration that whenever you reach your home from Makkah.

This commandment is for that Pilgrim in this verse, who wishes to perform both (Hajj and Umrah) in the season of Pilgrimage. It is called Tamatta’ or Qir’aan. This type of Pilgrim should sacrifice either one goat or seventh share of a cow or a camel. This offering is not required by that Pilgrim who performs only Pilgrimage and he doesn’t perform the Umrah with It. Those people who perform the Pilgrimage Tamatta’ or Qir’aan but they can’t give offering due to poverty or any other strong reason, then it is compulsory for them that they should fast for ten days, three - during the days of Pilgrimage which finish on the ninth Zul-Hajjah (the Day of ‘Arafah) and seven after reaching their native land. This expiation has been fixed in the form of fasting due to the reason that while any individual is unable to obey the commandment of God then his spirit may not bring him unto the rebellion or disobedience. So, he should keep fasting so that his spirit may remain pure and his intention remain good. 

https://youtu.be/l-FtSo4MBQc