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198. " there shall be no sin for you to seek bounty from your lord.
then when you hasten on (in multitude) from `arafat,
remember allah by the sacred monument (muzdalifah),
remember him as he has guided you,
although before that you were surely of those who went astray."
199. " then hasten on from where the people hasten on,
and seek forgiveness of allah;
verily allah is forgiving, merciful. "

commentary:
economic activities in hajj season
at the age of ignorance, people considered trading and taking
passengers or baggages to different destinations during the hajj season
unlawful (haram) and a sin. they counted the hajj performances of
those who did such activities invalid. at the season of hajj, muslims
were naturally expecting to know whether the ordinances of that age
were still valid or they were worthless from the view of islam. then, the
above verse was revealed telling them:

" there shall be no sin for you to seek bounty from your lord ..."

the verse under discussion announces the aforementioned
ordinance of the time of ignorance, which counted bargain at the time
of hajj a sin, is incorrent. it proclaims that trade and the like activities
are no problem during the season of hajj, and it does not matter that
people enjoy of the blessings of allah and gain profit from their work
and activities.

as islamic literature indicates about the philosophies of hajj, in
addition to the ethical, political and cultural philosophies, this verse
points to the philosophy of economics, too. this idea says that the
transportation of muslims from different points of the world toward the
ka`bah and the formation of that great islamic congress can be a good
basis for a common movement due to economics in islamic societies. in
this great meeting, before or after the rites of hajj, the thoughtful
muslim minds in economics can assemble, and, with cooperation and
association of each other, establish a firm foundation for the economics
of the islamic societies. they can produce, by the help of correct
commercial exchanges, for example, such a strong and fixed economy
that they become independent and free from want from enemies and
non-muslims.

therefore, these trades and commercial exchanges, themselves,
are among the means of strengthening the islamic nations against the
enemies of islam. the reason is that no nation will have complete
independence without having a powerful economy. yet, it is evident, of
course, that the commercial activities should be set in a position after
the ethical and worshipping aspects of hajj, not prior and dominative to
it. fortunately, pilgrims have enough time for this job both before and
after the rites of hajj.

husham-ibn-hakam said that he asked imam sadiq (a.s.) about
the reason that allah enjoined people to circumambulate the house
(ka`bah) and perform hajj.

imam sadiq (a.s.) replied:

" verily allah has created human beings ... and has enjoined them
to do an action (hajj) which contains the obedience of religion and is
good for the affairs of their world. he assigned that (at the time of
hajj), muslims assemble from the east and west of the world in order to
be acquainted with each other, and in order that every nation makes use
(of the productions and) trades of other nations, and that the muleteers
and cameleers make profit (in this journey by hiring out their vehicles to
others), and that they become familiar with the effects (traditions) of
the prophet (p.b.u.h.) (so that those traditions continue to survive by)
remembering and not to be forgotten. if it were so that every nation
spoke about only their own environment, and whatever there was
therein, they would be destroyed and the cities would turn to ruin, and
commercial profits would be wasted, and the traditions and signs of the
prophet (p.b.u.h.) would be vanished. this is the philosophy of hajj." 1

" ... then when you hasten on (in multitude) from `arafat, remember allah
by the sacred monument (muzdalifah), ... "

in this section of the verse, the qur'an's command is due to this
subject that after performing the rites that should be fulfilled in `arafat,
they must move to mash`ar-ul-haram (the sacred monument), which is
located between mina and `arafat, and remember him therein.

" ... remember him as he has guided you,

here, the speech of the verse remarks that for thanksgiving and
being grateful for the guidance of allah, remember him (s.w.t.) in
mash`ar-ul-haram, a remembrance appropriate to the guidance that he
has given you.

at that time, muslims could realize well the value of this great
blessing, viz. guidance, because they were not so far from the time that
the inhabitants of arabian peninsula had gone astray totally, and could
see how allah had saved them from all those aberrations and
misfortunes by leading them to the blessing of this pure divine religion,
islam.

" ... although before that you were surely of those who went astray."

why `arafat?
it is said that `arafat is a land about 24 kilometers away from the
center of mecca where pilgrims halt from noon until evening on the
ninth of zil-hajjah. the origin of this appellation has been differently
described. one of them is that when the harbinger of revelation,
gabriel, showed abraham (a.s.) the rites of hajj therein, he (a.s.)
responded: "i recognized," , " i recognized"(`araftu). but it is probable
that this appellation points to another fact, too. that land, from which
the first steps of the performance of hajj begins, is a very fitting place
for the recognition of the pure essence of allah. verily, that spiritual
attraction that man finds in him at the arrival of that indescribable land,
is not comparable with that of any desert.

in `arafat, originally everywhere is the same, everything contains a
harmony, all pilgrims behave alike in that desert. they have relieved
themselves from the noise of the cities and from the tumult and dazzling
glare of the material world, busy contemplating therein, under the blue
sky, in the clean fresh air clear from sin, where the harbinger of
revelation has stretched wings, where accompanied with its breeze the
murmur of gabriel and the manly sound of abraham (a.s.) strengthened
with the delightful voice of the prophet of islam (p.b.u.h.) and the true
believers of early islam, are spiritually heard. in this remindful land
where as if a window had been opened to the supernatural world, not
only man can be drowned in the emanation of gnosis of allah and may
follow the common praising murmur of the whole creation but also he
might find himself indise his own ego, the which he has lost for a
lifetime and has been looking for. if so, he will also become gnostic to
his own rank and will comprehend that he is not the one who works
hard day and night and greedily pokes about here and there to earn a
living and whatever more he obtains the less his thirst of greed is
quenched. he finds out that there is another diamond-like nobility in his
soul that he is, in fact, the same worthy existence.

yes, this very land is called `arafat, the site of recognition. what
an interesting and appropriate appellation!

mash`ar-ul-haram
the statements cited about the appellation used for sacred
monument as `mash`ar-ul-haram ' denote that the place is a center for
the `mottoes of hajj', and it is a sign for its great glorious divine
concerning rites.

however, it must not be neglected that the arabic term / mash`ar /
is derived from / shu`ur / which means : `sense, consciousness or
awareness '.

in that exciting unique night, i.e., the night before the tenth of
zil-hajjah, when the pilgrims, after passing their training course in
`arafat, have moved into muzdalifah to spend a night long until after
sunrise there, lying over the smooth sands under the starry sky, find
themselves among a crowd which seems as a small pattern of the great
resurrection in the hereafter. this shakening scene, with that pure
serenity that the surroundings has, makes the pilgrims, being covered in
those innocently plain clothes of `ihram, feel a special new spring of
thought, understanding and awareness inside their own entity, so that, if
they contemplate, they can clearly hear the fall of that consciousness in
the depth of their hearts. that is why that venerable place is called
`mash`ar'.

* * * *
" then hasten on from where the people hasten on, ..."

by this verse, the providence has notified the privileges that the
quraish had considered for themselves. the quraish used to call
themselves `humus' (those who are firm in religion) and, counting
themselves the offsprings of abraham and custodians of ka`bah,
imagined themselves superior to the people of other arab tribes. hence,
they stayed to avoid joining the other pilgrims in proceeding to the plain
of `arafat under the pretext that it was out of the limits of mecca,
though they knew that it was among the rites of hajj and a part of the
creed of abraham.

in the above verse, the qur'an tells muslims that they all must
halt in one place (`arafat) and from there all should go towards mash`ar
from which they totally move to mina. thus, that wrong privilege of the
quraish passed off.

" ... and seek forgiveness of allah; verily allah is forgiving, merciful."

it adds that they ought to avoid those wrong ideas of the age of
ignorance and seek forgiveness of allah because hajj, or islam, does
not recognize any such distinctions and had already levelled every such
difference and distinction. then, it remarks that allah is forgiving and
merciful.
   
explanations:
in addition to the aforementioned descriptions about the
pilgrimage, cited in the commentary upon verse no. 196 under the title
of ` the rites of pilgrimage ', there are some detailed explanations
given at the beginning of an english translation of the qur'an, by s. v.
mir ahmed ali, which are exactly adopted here, as follows:

" it is incumbent on every muslim who has the necessary means to
do it, to visit, on pilgrimage, the holy mosque, the ka`bah, in mecca
once in his life. the carrying out of this ordinance is subject to the
condition that the individual has the means to do it. the main
conditions are:

1. the individual must be a major and not a minor.

2. he must have the means to meet the expense of the journey,
without detriment to his ability to continue his business or the means of
his living.

3. the health of the individual should permit the journey.

4. there should be no risk of life in the journey.
(for exact details refer to `fiqh')

the essential formality of hajj is the ehram, i.e., the male should
remove his stitched clothes and get himself wrapped with two pieces of
unstitched, clean cloth, one covering his body from his neck to his loins
and another from his waist to his feet. a female should wrap these two
pieces over and above her usual clothes.

the ehram cloth should have been lawfully acquired and it should
not be silken or transparent.

the moment the individual puts on the ehram, i.e., the garb of a
pilgrim, (i.e., a haji), he becomes responding exclusively to the call of
the lord which was issued to mankind through the great prophet
abraham:-

" and (remember o' our apostle muhammad!) when we fixed for
abraham the place for the house, (saying): ` associate thou not with me
aught, and cleanse my house for those who make the circuits and
stand in prayer, and bow and prostrate themselves (unto me)."
" and proclaim thou unto the people the pilgrimage (hajj)! they will come
unto thee on foot and on lean camel, coming from every
remote (high) way! " 22:26, 27

putting on the ehram, the pilgrim in response to the call of the
lord issued through abraham, calls:-
` labbaik, allahomma labbaik! ' ` la sharika laka labbaik '

yes, here i am o' lord, here i am. there is no partner for thee.
yes, here i am.
` innal-hamd laka wan-ne`mata laka ' ` wal mulka laka labbaik '

verily, the praise and the bounties are thine. and the dominion
is thine. yes, i am here, o lord! "

note:

the above mentioned response of haji is cited in the
aforementioned book. but the exact words that they actually recite now
is as follows: labbayk, allahumma labbayk! labbayka la sharika laka
labbayk! innal-hamda wan-ni`mata laka wal-mulk, la sharika laka
labbayk!

it is worth noting that the call of the lord to mankind, issued
through abraham thousands of years ago has been made to ring and
resound into the ears of men through islam and today the holy house
of the lord, the ka`bah, is visited regularly and punctually every year on
the fixed dates in the month of zilhaj, the last month of the islamic
calendar year.

after putting on the ehram, the haji or the pilgrim has to do the
following:-

1. `tawaf', i.e., circumambulation, i.e., going seven times round the
ka`bah.
2. after the ` tawaf ' is completed, a prayer (salat) of two rak`ats,
like that of the morning prayers, must be performed.

3. after the prayer, the pilgrim has to cut the nails (or the hair).
these formalities are performed immediately as the pilgrim arrives
in the city of mecca for the pilgrimage and this is called `umrah and the
cutting of the nails (or the hair) is called `taqseer'. this could be
performed from the first of the lunar month shawwal to the 8th of
zilhaj.

on the 8th zilhaj the pilgrim should put on the ehram.

on the 9th zilhaj the pilgrim should go to the plain of arafat and
stay there until sunset.

after the sunset the pilgrim should proceed to the place called
mash`ar and stay there at night.

on the morning of 10th zilhaj the pilgrim should go to the plain
of mina, offer sacrifice and effect the `taqseer' (shaving his head clean).

after this, the pilgrim should put off the ehram but must remain
in mina for two or three nights.

during the day the pilgrim goes to mecca to perform `tawaf' and
offer two rak`at prayer.

after completing the `tawaf' the pilgrim should perform the sa`i
between the two hillocks safa and marwa.

after completing the sa`i, the pilgrim should conclude the
performace by repeating the `tawaf' called the `tawaf-i-nisa'.

(caution:  be it known the above note about the performace
of hajj, is only a bare skeleton just to give an idea of pilgrimage in
shia`ism  for the exact details one should refer to ` fiqh ').

this completes the pilgrimage and the haji now returns to mecca.
after the hajj, the pilgrim proceeds to medina to visit the shrine of the
holy prophet (p.b.u.h.) and the graves of the four holy imams (a.s.) in
the cemetry `jannatul-baqi' viz.

1. the second holy imam hasan ibne ali al-mujtaba.

2. the fourth holy imam ali ibnul husain az-zainul`abideen.

3. the fifth holy imam muhammad ibne ali al-baqir.

4. the sixth holy imam ja`far ibne muhammad as-sadiq.
the mausoleums over graves of the above holy ones have been
demolished and the pilgrims are not allowed by the saudi rule to offer
any prayers like fatiha or the recitation of any salutation to the holy
souls. every sincere muslim loyal to the holy family of the holy
prophet (p.b.u.h.); the ahlul-bait (a.s.), particularly the shi`as, feel for
the ruined condition of the holy graves and the unwarranted and
unreasonable ban on the recitation of either the holy qur'an or
offering any salutation to the holy souls, and earnestly prays to god for
the restoration of the freedom to offer the salutation etc., on the holy
shrines as it was before, and for the removal of the un-islamic ban.

a few of the qur'anic verses on hajj
" verily, the first house made for mankind is the one at mecca,
blessed and a guidance for the worlds."

" in it are clear signs; the standing place of abraham; and whoever
entereth it is secure; and (purely) for god, is incumbent upon mankind, the
pilgrimage to the house, for those who can afford to journey thither; and
whosoever denieth then verily, god is self-sufficiently independent of the
worlds." 3: 95,96

the time for the pilgrimage and the discipline therein
` the pilgrimage ' is performed in the known months; so
whosoever determines the performance of the pilgrimage therein, there
shall be then no foul speech nor abusing nor disputing in the pilgrimage, and whatever
good you do, god knoweth it and maketh provision. `verily the best of
provision is the piety of oneself and fear me, o' men of understanding '.

there is no blame on you in seeking bounty from your lord, so
when ye hasten on from `arafat then remember god near the holy
mash`ar, monument, and remember him as he hath guided you, though
before that ye were certainly of those gone astray.
" then hasten on from where the people hasten on, and seek
forgiveness of allah; verily, god is forgiving, merciful."
so when ye have performed your devotions, then laud god as ye
lauded your fathers, rather a greater lauding. but there are some
people who say, ` our lord give us in this world, and they shall have no
portion in the hereafter.

" hajj is the months well-known, whosoever then undertaketh the
pilgrimage therein, then let there be no intercourse, nor bad language, nor
quarrelling during the pilgrimage; and whatever of good ye do, god knoweth
it; so make provision (for your journey) and verily the best provision is piety;
and fear me o' ye people of understanding."

" it shall be no guilt on your part if ye seek bounty from your lord (in
trade during pilgrimage); then when ye march from `arafat remember god
near the holy monument, and remember him as he hath guided you,
although ye were surely before this, of those who had gone astray.

" then march ye on from whence the other people march on and seek
pardon of god; verily god is forgiving, merciful.

" and among them there are some who say our lord! give us good in
this world and good in the hereafter and save us from the torment of the
(hell) fire.

" these shall have a portion of what they have earned; verily, god is
quick in reckoning.

" and remember ye god on the numbered days; and whosoever
hasteneth off in two days it will be no sin on him, and whoso tarrieth
(there), on him (also) there will be no sin and this is for him who guardeth
(against evil) so take ye shelter in god and know ye (that) unto him ye
shall (all) be gathered." 2: 197-203

disciplinary restrictions of amnesty during the hajj period
" o' ye who believe! kill ye not (any) game while ye are in the pilgrim
garb; and whoever among you killeth it intentionally, the compensation (of
it) is the like of what he killed from the cattle, as adjudged by two just men
from among you, as an offering to be brought to the ka`bah or the expiation
(of it) is the feeding of the poor or the equivalent of it in fasting, that he may
taste the heinousness of his deed; god hath pardoned what is gone by; and
whoever returneth (to it); then will god exact penalty from him, and god is
mighty, lord of retribution." 5: 95

the lawful game during the pilgrimage
" allowed unto you is the game of the sea and eating thereof a
provision for you and for the travellers; and forbidden unto you is the game
of the land so long as ye are in the pilgrim garb; and fear ye god unto
whom ye shall be gathered." 5: 96

the sanctity of the holy ka`bah and the month and the offerings
" god hath made the ka`bah, the sacred house, a sanctuary (place
of stay in peace) for mankind and the sacred month and the offerings and
the (animals with the) garlands; this is that ye may know that god knoweth
whatever is in the heavens and whatever is in the earth, and that god is the
knower of all things." 5: 97 (for details refer to `fiqh').

the disciplinary conduct to be followed during the pilgrimage
in the case of ehram for hajj, the repetition of the talbiah should
stop at noon on the day of `arafa. the haji during ehram should
abstain from the following:-

1. hunting or helping in any form and utilizing a hunted animal.

2. all sexual enjoyments, even witnessing a marriage contract.

3. any deliberate action causing discharge of sperm.

4. use of any incense or perfume.

5. any kind of mischief or uttering a lie, or falsehood.

6. any kind of dispute or quarrel, particularly it is associated with any kind of
swearing by god.

7. killing even any insect on the body.

8. removal of hair on the body, by any means.

9. covering the head and the top of the foot. the head should not be even
submerged in the water.

10. sheltering under moving shelters, like umbrellas, hooded cars or carts or
aeroplanes. no harm in remaining inside stationary shelters like rooms etc.

11. cutting of nails, trees, plants and herbs.

12. use of cosmetics decorations and ornaments.

13. wearing of weapons unless necessary.

14. rubbing or scratching the body. (rf.)

after entering mecca, one should not leave it before hajj is over
wear the ehram after one of the daily compulsory prayers.

recite talbiah when wearing the ehram.

take off the ehram when the `umrah is over, but no shaving to be done.

remove hair before wearing the ehram.

take the gusle ehram and wudu for prayers.

after completing the sa`y of `umrah cut hair or nails.

there are two tawafs:-

(a) for `umrah.

(b) in zilhaj.

at mina on the 10th.

stone the three satans.

shave head and offer the sacrifice.

after giving the sacrifice come out of ehram.

on the 11th and 12th also perform the other rites and stoning at mina.

for the exact details do consult ` fiqh '.

1 wasa'il-ush-shi`ah, vol. 11, p. 14