لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ ﴿۱۹۸﴾ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ ﴿۱۹۹﴾ فَإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ﴿۲۰۰﴾ وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ﴿۲۰۱﴾
﴾198﴿ 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
﴾199﴿ Summa afeedoo min haisu afaadan naasu wastagh firullaah; innal laaha Ghafoor ur-Raheem
﴾200﴿ Fa-iza qadaitum manaa sikakum fazkurul laaha kazikrikum aabaaa'akum aw ashadda zikraa; faminannaasi mai yaqoolu Rabbanaaa aatinaa fiddunyaa wa maa lahoo fil Aakhirati min khalaaq
﴾201﴿ Wa minhum mai yaqoolu rabbanaaa aatina fid dunyaa hasanatanw wa fil aakhirati hasanatanw wa qinaa azaaban Naar
﴾198﴿ There is no sin upon you if you seek the bounty of your Lord (through trade).
But when you return from ‘Arafat, remember Allah at the Sacred Monument (al-Mash‘ar al-Haram), and remember Him as He has guided you, for surely before this you were among those who were unaware.
﴾199﴿ Then return from where the people return, and seek forgiveness from Allah. Indeed, Allah is Forgiving, Merciful.
﴾200﴿ So when you have completed the rituals of Hajj, remember Allah as you remember your forefathers—or with even greater remembrance.
Among the people are those who say, “Our Lord, give us in this world,” but they have no share in the Hereafter.
﴾201﴿ And among them are those who say, “Our Lord, grant us happiness in this world (through good deeds), and happiness in the Hereafter (with Paradise), and protect us from the punishment of the Fire.”
[198] This is the third ruling: engaging in trade is permitted when one’s provisions run out, to avoid begging.
This is a refutation of those who considered trade during Hajj to be forbidden while allowing begging.
Standing at Muzdalifah is at the Sacred Monument (al-Mash‘ar al-Haram), but this is after departing from ‘Arafat.
Note: In this verse, the command to remember Allah is mentioned twice, each for a different benefit:
(1) To encourage frequent remembrance.
(2) The first refers to the morning remembrance at Muzdalifah; the second is for the combination of Maghrib and ‘Isha prayers during the night of gathering.
(3) The first is the act of remembrance itself; the second is the proper way to remember.
[199] In this verse is the fourth ruling: standing at ‘Arafat, which takes place before standing at Muzdalifah.
The word “then” (thumma) is for sequence and mention.
This is a refutation of the pre-Islamic custom of the Quraysh, who would not go to ‘Arafat on the Day of ‘Arafah.
They claimed they were noble and courageous people, different from others, and would not leave the Sacred Precinct (Ḥaram), whereas the plain of ‘Arafat is outside the Haram.
[200] In this verse is the fifth ruling: the rituals at Mina, including stoning the Jamarah al-‘Aqabah with seven pebbles and saying “Allahu Akbar” on the Day of Sacrifice.
This verse refutes the pre-Islamic custom where people would commemorate their ancestors in Mina, boasting of their greatness and recalling their leaders.
Allah commands that He should be remembered instead of ancestors.
This can also mean that, just as some accept their father as unique and do not associate others with him, similarly, accept Allah alone without associating partners with Him.
In this verse, the first category of people is mentioned—those who are unfortunate, performing Hajj solely for worldly reasons, asking Allah only for worldly things during Hajj.
[201] In this, the second category of people is mentioned—those who are fortunate, seeking both this world and the Hereafter.
“Hasanah” (goodness) refers to a good life that is spent for the sake of the Hereafter and for religion, and the ability to do good is also called hasanah.
“And goodness in the Hereafter” refers to Paradise.