الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ ﴿۱۹۴﴾ وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ ﴿۱۹۵﴾ وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذَلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ ﴿۱۹۶﴾ الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ ﴿۱۹۷﴾
﴾194﴿ Ash Shahrul Haraamu bish Shahril Haraami wal hurumaatu qisaas; famani'tadaa 'alaikum fa'tadoo 'alaihi bimisli ma'tadaa 'alaikum; wattaqul laaha wa'lamooo annal laaha ma'al muttaqeen
﴾195﴿ Wa anfiqoo fee sabeelil laahi wa laa tulqoo bi aydeekum ilat tahlukati wa ahsinoo; innal laaha yuhibbul muhsineen
﴾196﴿ Wa atimmul Hajja wal Umarata lillaah; fain uhsirtum famas taisara minal hadyi walaa tahliqoo ru'oosakum hatta yablughal hadyu mahillah; faman kaana minkum mareedan aw biheee azam mir ra'sihee fafidyatum min Siyaamin aw sadaqatin aw nusuk; fa izaaa amintum faman tamatta'a bil 'Umrati ilal Hajji famastaisara minal hadyi; famal lam yajid fa Siyaamu salaasati ayyaamin fil Hajji wa sab'atin izaa raja'tum; tilka 'asharatun kaamilah; zaalika limal lam yakun ahluhoo haadiril Masjidil Haraam; wattaqul laaha wa'lamoo annal laaha shadeedul'iqaab
﴾197﴿ Al-Hajju ashhurum ma'-loomaat; faman farada feehinnal hajja falaa rafasa wa laa fusooqa wa laa jidaala fil Hajj; wa maa taf'aloo min khairiny ya'lamhul laah; wa tazawwadoo fa inna khairaz zaadit taqwaa; wattaqooni yaaa ulil albaab
﴾194﴿ Violation of the sacred month is to be requited by violation of the sacred month, and all other sanctities are also subject to retribution.
So whoever transgresses against you, then transgress against him in the same manner as he has transgressed against you.
And fear Allah, and know that indeed Allah is with the righteous.
﴾195﴿ And spend in the way of Allah, and do not throw yourselves into destruction with your own hands, and do good—indeed, Allah loves the doers of good.
﴾196﴿ And complete the Hajj and ‘Umrah for Allah alone. But if you are prevented (from completing them), then offer whatever sacrifice is easy (for you), and do not shave your heads until the sacrificial animal reaches its place of slaughter. And whoever among you is ill or has an ailment of the head, then he must compensate by fasting, or giving charity (feeding six needy people), or offering a sacrifice. When you are safe, then whoever benefits by performing ‘Umrah along with Hajj (tamattu‘), let him offer whatever sacrifice is easy. But if he cannot find (a sacrifice), then he must fast three days during Hajj and seven days when you return—these make ten complete days. This (concession) is for those whose families are not residents of the Sacred Mosque. And fear Allah and know that Allah is severe in punishment.
﴾197﴿ The time for entering the state of ihram for Hajj is fixed in the months of Hajj. So whoever commits to performing Hajj in these months should not engage in intimate talk, nor commit sin, nor dispute during Hajj. Whatever good you do, Allah knows it. And take provisions for yourselves, for surely the best provision is mindfulness (avoiding asking and sin). And fear Me, O people of clear reason.
[194] In this verse, the etiquettes of fighting are also mentioned. The sacred months are four: Dhu’l-Qa‘dah, Dhu’l-Hijjah, Muharram, and Rajab, during which initiating combat is prohibited.
“Sanctities”—this means that if someone violates another’s sanctity, whether bodily or financially, there is retribution for it in Islamic law.
“So whoever transgresses against you”—for example, if the enemy starts fighting you in the Sacred Month, this is a transgression.
“Then transgress against him”—this means to take retribution without exceeding the limit; here, “transgress” is used in the sense of mirroring the other’s action.
“With the righteous”—this is a special type of accompaniment, meaning Allah grants them help and support.
[195] This is also among the requirements of fighting, because without spending (in the cause of Allah), combat cannot take place.
“And do not throw yourselves into destruction with your own hands”—do not bring ruin upon yourselves by abandoning jihad and spending in the way of Allah, for if both are neglected, the enemies will overcome the Muslims and cause their destruction.
“Do good”—to act with sincerity in faith and to follow the sunnah is called ihsan (excellence in action); that is, engage in fighting and spending with sincerity and in accordance with the sunnah.
[196] From this verse begins the second section up to verse 214, in which the rulings of Hajj are mentioned—six rules regarding Hajj, four categories of people, and three encouragements for striving (jihad).
“And complete the Hajj and ‘Umrah for Allah”—meaning: fight so that the sacred site of Hajj is freed from the control of disbelievers, and you can perform Hajj in its complete form.
To complete it means that there is no shirk (association of partners) in it, no innovations, or sinful acts.
For Allah means do not make Hajj a mere cultural gathering or do it for show.
The first ruling in the verse is that of iḥṣār (being prevented), then rulings regarding completion, hady (sacrificial animal), and tamattuʿ (combining ‘Umrah and Hajj) are mentioned.
Iḥṣār is when someone puts on the garments for Hajj or ‘Umrah but, due to enemies or illness, cannot complete all the rituals.
“Do not shave”—removing hair from the body is not permitted while in iḥrām; if someone does so even due to illness, compensation is required.
“Its place”—refers to the place where the hady (sacrifice) is to be made.
“Ailment of the head”—such as lice or pain.
“Whoever benefits by performing ‘Umrah along with Hajj”—meaning, first performing the rites of ‘Umrah and then those of Hajj; this includes both tamattuʿ and qirān.
“That is for those”—refers to performing tamattuʿ, and according to some scholars, it refers to the obligation of hady (sacrifice).
“The Sacred Mosque”—means the entire sanctuary of Mecca.
[197] In this verse, the second ruling is mentioned: the time for entering ihram for Hajj, the prohibitions during Hajj, and the matter of provisions.
“Hajj is (in) well-known months”—this means the time for ihram is the months of Shawwal, Dhu’l-Qa‘dah, and the first ten days of Dhu’l-Hijjah.
“Whoever obligates it upon himself”—this means by donning the ihram garments.
“Rafath”—refers to intimate talk with women and any speech related to intimacy, meaning all lustful speech is forbidden; while such things are also prohibited outside of Hajj, committing them during Hajj is an even greater sin.
“Take provisions”—this is proper etiquette for the journey of Hajj; its purpose is that one should not use Hajj as an excuse for begging.
“Taqwa”—the best provision is that which keeps a person from asking (begging), or, in another sense, that taqwa (piety) itself is the provision for the Hereafter.