Surah Al-Baqarah >> Currently viewing Surah Baqarah Ayat 198 (2:198)

Surah Baqarah Ayat 198 in Arabic Text

لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَبۡتَغُواْ فَضۡلٗا مِّن رَّبِّكُمۡۚ فَإِذَآ أَفَضۡتُم مِّنۡ عَرَفَٰتٖ فَٱذۡكُرُواْ ٱللَّهَ عِندَ ٱلۡمَشۡعَرِ ٱلۡحَرَامِۖ وَٱذۡكُرُوهُ كَمَا هَدَىٰكُمۡ وَإِن كُنتُم مِّن قَبۡلِهِۦ لَمِنَ ٱلضَّآلِّينَ
Laisa ‘alaikum junaahun an tabtaghoo fad lam mir rabbikum; fa izaaa afadtum min ‘Arafaatin fazkurul laaha ‘indal-Mash’aril Haraami waz kuroohu kamaa hadaakum wa in kuntum min qablihee laminad daaalleen

English Translation

Here you can read various translations of verse 198

Sahih International
There is no blame upon you for seeking bounty from your Lord [during Hajj]. But when you depart from ‘Arafat, remember Allah at al- Mash’ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray.

Yusuf Ali
“It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray.

Abul Ala Maududi
And there is nothing wrong if you also seek the bounty of your Lord during the pilgrimage. Moreover, when you return from ‘Arafat, stay at Mash’aril-Haram (Muzdalifah) and remember Allah. And remember Him just as He has enjoined you, for you had gone astray before this.

Muhsin Khan
There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave ‘Arafat, remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mash’ar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray.

It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from ‘Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.

Dr. Ghali
It is no fault in you that you constantly seek Grace from your Lord; so when you press on from Arafat, then remember Allah at the Inviolable Emblem, and remember Him as He has guided you, and decidedly you were even before it (i.e. before …Islam) indeed of the erring .

Abdel Haleem
but it is no offence to seek some bounty from your Lord. When you surge down from Arafat remember God at the sacred place. Remember Him: He has guided you. Before that you were astray.

Muhammad Junagarhi
تم پر اپنے رب کا فضل تلاش کرنے میں کوئی گناه نہیں جب تم عرفات سے لوٹو تو مشعر حرام کے پاس ذکر الٰہی کرو اور اس کا ذکر کرو جیسے کہ اس نے تمہیں ہدایت دی، حاﻻنکہ تم اس سے پہلے راه بھولے ہوئے تھے

Quran 2 Verse 198 Explanation

For those looking for commentary to help with the understanding of Surah Baqarah ayat 198, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(2:198) It is no offence for you to seek the bounty of your Lord during Pilgrimage.[218] When you hasten back from [Arafat then remember Allah at al- Mash[ar al-Haram (i.e. al-Muzdalifah), and remember Him in the manner He has directed you, for before this you were surely in error.[219]

218. This was another misconception entertained by the pre-Islamic Arabs. They considered it objectionable to do anything relating to one’s livelihood during the Pilgrimage. In their view earning one’s living was an act of pure worldliness and hence it was bad to indulge in it while engaged in the performance of a religious duty. The Qur’an refutes this and expounds the view that if a person strives to earn his living while observing fully the laws of God his action is tantamount to seeking God’s grace and bounty. See (Surah Al-Jumuah, ayat 10) It is no sin if a man sets out to seek God’s good pleasure and during the same journey tries to combine that purpose with the quest for permissible worldly benefits.

219. The Muslims were asked to give up all those polytheistic and pagan practices that had arisen among the Arabs during the Age of Ignorance and which ran alongside the worship of God thereby adulterating the latter. They were required to consecrate their worship and adoration to God alone according to the guidance He had now revealed through the Prophet.


197. The Hajj (pilgrimage) is (in) the well-known months. So whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, Allah knows it. And take provisions for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!

When does Ihram for Hajj start

Allah said:

﴿الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ﴾

(The Hajj is (in) the well-known months.)

This Ayah indicates that Ihram for Hajj only occurs during the months of Hajj. This was reported from Ibn `Abbas, Jabir, `Ata’, Tawus and Mujahid. The proof for this is Allah’s statement that Hajj occurs during known, specific months, which indicates that Hajj is not allowed before that, just as the prayer has a fixed time (before which one’s prayer is not accepted).

Ash-Shafi`i recorded that Ibn `Abbas said, “No person should assume Ihram for Hajj before the months of the Hajj, for Allah said:

﴿الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ﴾

(The Hajj is (in) the well-known months.)

Ibn Khuzaymah reported that Ibn `Abbas said, “No Ihram for Hajj should be assumed, except during the months of Hajj, for among the Sunnah of Hajj is that one assume Ihram for it during the Hajj months. ” This is an authentic narration and the Companion’s statement that such and such is among the Sunnah is considered as a Hadith of the Prophet , according to the majority of the scholars. This is especially the case when it is Ibn `Abbas who issued this statement, as he is the Tarjuman (translator, interpreter, explainer) of the Qur’an.

There is a Hadith about this subject too. Ibn Marduwyah related that Jabir narrated that the Prophet said:

«لَا يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ إِلَّا فِي أَشْهُرِ الْحَج»

(No one should assume Ihram for Hajj, but during the months of Hajj.)

The chain of narrators for this Hadith is reasonable. Ash-Shafi`i and Al-Bayhaqi recorded this Hadith from Ibn Jurayj who related that Abu Az-Zubayr said that he heard Jabir bin `Abdullah being asked, “Does one assume Ihram for Hajj before the months of the Hajj” He said, “No.” This narration is more reliable than the narration that we mentioned from the Prophet . In short, this statement is the opinion of the Companion, supported by Ibn `Abbas’ statement that it is a part of the Sunnah not to assume Ihram for Hajj before the months of the Hajj. Allah knows best.

The Months of Hajj

Allah said:

﴿أَشْهُرٌ مَّعْلُومَـتٌ﴾

(…the well-known months.)

Al-Bukhari said that Ibn `Umar said that these are Shawwal, Dhul-Qa`dah and the first ten days of Dhul-Hijjah. This narration for which Al-Bukhari did not mention the chain of narrators, was collected by a continuous chain of narrators that Ibn Jarir rendered authentic, leading to Ibn `Umar, who said:

﴿الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ﴾

(The Hajj (pilgrimage) is (in) the well-known (lunar year) months.) “which are Shawwal, Dhul-Qa`dah and the (first) ten days of Dhul-Hijjah.” Its chain is Sahih. Al-Hakim also recorded it in his Mustadrak, and he said,”It meets the criteria of the Two Shaykhs.”

This statement is also reported from `Umar, `Ali, Ibn Mas`ud, `Abdullah bin Az-Zubayr, Ibn `Abbas, `Ata’, Tawus, Mujahid, Ibrahim An-Nakha`i, Imam Ash-Sha`bi, Al-Hasan, Ibn Sirin, Makhul, Qatadah, Ad-Dahhak bin Muzahim, Ar-Rabi` bin Anas and Muqatil bin Hayyan. This opinion was preferred by Ibn Jarir who said, “It is a common practice to call two months and a part of the third month as `months’. This is similar to the Arab’s saying, `I visited such and such person this year or this day.’ He only visited him during a part of the year and a part of the day. Allah said:

﴿فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ﴾

(But whosoever hastens to leave in two days, there is no sin on him.)

In this case, one will only be hastening for one and a half days.”

Allah then said:

﴿فَمَن فَرَضَ فِيهِنَّ الْحَجّ﴾

(So whosoever intends (Farada) to perform Hajj therein (by assuming Ihram),) meaning that one’s assuming the Ihram requires a Hajj, for the person is required to complete the rituals of Hajj after assuming Ihram. Ibn Jarir said that Al-`Awfi said, “The scholars agree that (Farada) `intends’ mentioned in the Ayah means it is a requirement and an obligation.” `Ali bin Abu Talhah said that Ibn `Abbas said: f

﴿فَمَن فَرَضَ فِيهِنَّ الْحَجَّ﴾

(So whosoever intends to perform Hajj therein (by assuming Ihram), ) refers to those who assume Ihram for Hajj and `Umrah”. `Ata’ said, “‘Intends’, means, assumes the Ihram.” Similar statements were attributed to Ibrahim, Ad-Dahhak and others.

Prohibition of Rafath (Sexual Intercourse) during Hajj

Allah said:

﴿فَلاَ رَفَثَ﴾

(He should not have Rafath)

This Ayah means that those who assume the Ihram for Hajj or `Umrah are required to avoid the Rafath, meaning, sexual intercourse. Allah’s statement here is similar to His statement:

﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ﴾

(It is made lawful for you to have Rafath (sexual relations) with your wives on the night of the fast.) (2:187)

Whatever might lead to sexual intercourse, such as embracing, kissing and talking to women about similar subjects, is not allowed. Ibn Jarir reported that Nafi` narrated that `Abdullah bin `Umar said, “Rafath means sexual intercourse or mentioning this subject with the tongue, by either men or women.” `Ata’ bin Abu Rabah said that Rafath means sexual intercourse and foul speech. This is also the opinion of `Amr bin Dinar. `Ata’ also said that they used to even prevent talking (or hinting) about this subject. Tawus said that Rafath includes one’s saying, “When I end the Ihram I will have sex with you.” This is also the same explanation offered by Abu Al-`Aliyah regarding Rafath. `Ali bin Abu Talhah said that Ibn `Abbas said, “Rafath means having sex with the wife, kissing, fondling and saying foul words to her, and similar acts.” Ibn `Abbas and Ibn `Umar said that Rafath means to have sex with women. This is also the opinion of Sa`id bin Jubayr, `Ikrimah, Mujahid, Ibrahim An-Nakha`i, Abu Al-`Aliyah who narrated it from `Ata’ and Makhul, `Ata Al-Khurasani, `Ata’ bin Yasar, `Atiyah, Ibrahim, Ar-Rabi`, Az-Zuhri, As-Suddi, Malik bin Anas, Muqatil bin Hayyan, `Abdul-Karim bin Malik, Al-Hasan, Qatadah and Ad-Dahhak, and others.

The Prohibition of Fusuq during Hajj

Allah said:

﴿وَلاَ فُسُوقَ﴾

(…nor commit sin) Miqsam and several other scholars related that Ibn `Abbas said, “It is disobedience.” This is also the opinion of `Ata,’ Mujahid, Tawus, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Ibrahim An-Nakha`i, Az-Zuhri, Ar-Rabi` bin Anas, `Ata’ bin Yasar, `Ata’ Al-Khurasani and Muqatil bin Hayyan.

Ibn Wahb reported that Nafi` narrated that `Abdullah bin `Umar said, “Fusuq ﴿or sin mentioned in the Ayah (2:197)﴾ refers to committing what Allah has forbidden in the Sacred Area.”

Several others said that Fusuq means cursing others, they based this on the authentic Hadith:

«سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْر»

(Cursing the Muslim is Fusuq, while fighting him is Kufr.)

`Abdur-Rahman bin Zayd bin Aslam said Fusuq here means slaughtering animals for the idols, as Allah said:

﴿أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ﴾

(…or impious (Fisq) meat (of an animal) which is slaughtered as a sacrifice for others than Allah.) (6: 145)

Ad-Dahhak said that Fusuq is insulting one another with bad nicknames.

Those who said that the Fusuq means all types of disobedience are correct. Allah has also prohibited committing injustice during the months of Hajj in specific, although injustice is prohibited throughout the year. This is why Allah said:

﴿مِنْهَآ أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ﴾

(…of them four are sacred. That is the right religion, so wrong not yourselves therein.) (9:36)

Allah said about the Sacred Area:

﴿وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ﴾

(…and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment.) (22:25)

It is recorded in the Two Sahihs that Abu Hurayrah narrated that Allah’s Messenger said:

«مَنْ حَجَّ هَذَا الْبَيْتَ، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمَ وَلَدَتْهُ أُمُّه»

(Whoever performed Hajj to this (Sacred) House and did not commit Rafath or Fusuq, will return sinless, just as the day his mother gave birth to him.)

The Prohibition of arguing during Hajj

Allah said:

﴿وَلاَ جِدَالَ فِي الْحَجِّ﴾

(nor should there be Jidal during Hajj) meaning, disputes and arguments. Ibn Jarir related that `Abdullah bin Mas`ud said that what Allah said:

﴿وَلاَ جِدَالَ فِي الْحَجِّ﴾

(…nor dispute unjustly during the Hajj.) means to argue with your companion (or fellow) until you make him angry. This is similar to the the opinion that Miqsam and Ad-Dahhak related to Ibn `Abbas. This is also the same meaning reported from Abu Al-`Aliyah, `Ata’, Mujahid, Sa`id bin Jubayr, `Ikrimah, Jabir bin Zayd, `Ata’ Al-Khurasani, Makhul, As-Suddi, Muqatil bin Hayyan, `Amr bin Dinar, Ad-Dahhak, Ar-Rabi` bin Anas, Ibrahim An-Nakha`i, `Ata bin Yasar, Al-Hasan, Qatadah and Az-Zuhri.

The Encouragement for Righteous Deeds and to bring Provisions for Hajj

Allah said:

﴿وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ﴾

(And whatever good you do, Allah knows it.)

After Allah prohibited evil in deed and tongue, He encouraged righteous, good deeds, stating that He is knowledgeable of the good that they do, and He will reward them with the best awards on the Day of Resurrection.

Allah said next:

﴿وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾

(And take provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).)

Al-Bukhari and Abu Dawud reported that Ibn `Abbas said, “The people of Yemen used to go to Hajj without taking enough supplies with them. They used to say, `We are those who have Tawakkul (reliance on Allah).’ Allah revealed this Ayah:

﴿وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾

(And take provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).)

Ibn Jarir and Ibn Marduwyah narrated that Ibn `Umar said, “When people assumed Ihram, they would throw away whatever provisions they had and would acquire other types of provisions. Allah revealed:

﴿وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾

(And take a provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).) Allah forbade them from this practice and required them to take flour and Sawiq (a type of food usually eaten with dates) with them.”

The Provisions of the Hereafter

Allah said:

﴿فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾

(…but the best provision is At-Taqwa (piety, righteousness).) When Allah required mankind to supply themselves with what sustains them for the journeys of this life, He directed them to the necessary provisions for the Hereafter: Taqwa. Allah said in another Ayah:

﴿وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ﴾

(…and as an adornment; and the raiment of Taqwa, that is better.) (7:26)

Allah mentioned the material covering and then He mentioned the spiritual covering, which includes humbleness, obedience and Taqwa. He also stated that the latter provision is better and more beneficial than the former.

﴿وَاتَّقُونِ يأُوْلِي الأَلْبَـبِ﴾

(So fear Me, O men of understanding!) meaning: `Fear My torment, punishment, and affliction for those who defy Me and do not adhere to My commands, O people of reason and understanding.’

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