Tafseer of The Cow · Al-Baqara · 2:197
Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
**The ḥajj takes place in well-known months**
Consideration of the explanation of His exalted word: الحج أشهر معلومات ("The ḥajj (the pilgrimage) takes place in well-known months"). He — exalted be His praise — means thereby: the time of the ḥajj is well-known months. "The months" (al-ashhur) stand in the nominative because of "al-ḥajj," even though the ḥajj forms a temporal determination for them and not an adjectival qualification or attribute, because they are not delimited by a definition through annexation to a specific or known concept. Thus the nominative occurred with them as the nominative occurs in the expression of the Arabs in something comparable in terms of spatial designation: "The Muslims on one side and the unbelievers on the other side" (al-muslimūn jānib wa-l-kuffār jānib), with the nominative of "jānib" (side), which was not delimited to a known boundary. If, however, one were to say "the side of their land" or "of their territories," then the accusative would be the correct construction.
Then the exegetes (ahl al-taʾwīl) differed concerning His word: الحج أشهر معلومات. Some of them said: by the well-known months are meant: Shawwāl, Dhū al-Qaʿda, and ten days of Dhū al-Ḥijja. Mention of who said that:
2844 — Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us, saying: Sharīk related to us, on the authority of Abū Isḥāq, on the authority of Abū al-Aḥwaṣ, on the authority of ʿAbd Allāh, concerning His word: الحج أشهر معلومات, he said: Shawwāl, Dhū al-Qaʿda, and ten days of Dhū al-Ḥijja.
2845 — Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us, saying: Sufyān and Sharīk related to us, on the authority of Khuṣayf, on the authority of ʿIkrima, on the authority of Ibn ʿAbbās, the like.
* Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: al-Thawrī informed us, on the authority of Khuṣayf, on the authority of Miqsam, on the authority of Ibn ʿAbbās, the like.
* Abū Kurayb related to us, saying: Ibrāhīm ibn Ismāʿīl ibn Naṣr al-Sulamī related to us, saying: Ibrāhīm ibn Ismāʿīl ibn Abī Ḥabība related to us, on the authority of Dāwūd ibn Ḥuṣayn, on the authority of ʿIkrima, on the authority of Ibn ʿAbbās, that he said: The months of the ḥajj are Shawwāl, Dhū al-Qaʿda, and ten days of Dhū al-Ḥijja.
2846 — Al-Muthannā related to me, saying: Abū Ṣāliḥ related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī ibn Abī Ṭalḥa, on the authority of Ibn ʿAbbās, concerning His word: الحج أشهر معلومات, and they are: Shawwāl, Dhū al-Qaʿda, and ten days of Dhū al-Ḥijja. Allah — glorified be He — appointed them for the ḥajj, and the remaining months for the ʿumra (the lesser pilgrimage). It is therefore not permissible for anyone to enter the state of ritual consecration (iḥrām) for the ḥajj except in the months of the ḥajj, whereas for the ʿumra one may enter the state of consecration in any month.
* Al-Muthannā related to me, saying: al-Ḥimmānī related to us, saying: Sharīk related to us, on the authority of Abū Isḥāq, on the authority of al-Ḍaḥḥāk, on the authority of Ibn ʿAbbās, concerning His word: الحج أشهر معلومات, he said: Shawwāl, Dhū al-Qaʿda, and ten days of Dhū al-Ḥijja.
2847 — Muḥammad ibn Bashshār related to us, saying: ʿAbd al-Raḥmān and Abū ʿĀmir related to us, both saying: Sufyān related to us; and al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: al-Thawrī informed us, on the authority of al-Mughīra, on the authority of Ibrāhīm, the like.
* Ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Abū ʿAwāna related to us, on the authority of Mughīra, on the authority of Ibrāhīm and al-Shaʿbī, the like.
* Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us, saying: Sufyān and Isrāʾīl related to us, on the authority of Mughīra, on the authority of Ibrāhīm, the like.
2849 — Aḥmad ibn Isḥāq related to us, saying: Isrāʾīl related to us, on the authority of Jābir, on the authority of ʿĀmir, the like.
2850 — Mūsā related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, the like.
2851 — Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the like.
2852 — Al-Qāsim related to me, saying: al-Ḥusayn related to us, saying: Hushaym related to me, saying: al-Ḥajjāj informed us, on the authority of al-Ḥakam, on the authority of Miqsam, on the authority of Ibn ʿAbbās. And Mughīra informed us, on the authority of Ibrāhīm and al-Shaʿbī. And Yūnus informed us, on the authority of al-Ḥasan. And Juwaybir informed us, on the authority of al-Ḍaḥḥāk. And Ḥajjāj informed us, on the authority of ʿAṭāʾ and Mujāhid, the like.
2853 — Muḥammad ibn al-Muthannā related to us, saying: Abū al-Walīd related to us, saying: Ḥammād related to us, on the authority of ʿUbayd Allāh, on the authority of Nāfiʿ, on the authority of Ibn ʿUmar, he said: Shawwāl, Dhū al-Qaʿda, and ten days of Dhū al-Ḥijja fall under "the well-known months" for the ḥajj.
* Aḥmad ibn Ḥāzim related to me, saying: Abū Nuʿaym related to us, saying: Warqāʾ related to us, on the authority of ʿAbd Allāh ibn Dīnār, on the authority of Ibn ʿUmar, he said concerning الحج أشهر معلومات: Shawwāl, Dhū al-Qaʿda, and ten days of Dhū al-Ḥijja.
2854 — Aḥmad ibn Ḥāzim related to us, saying: Abū Nuʿaym related to us, saying: Ḥusayn ibn ʿAqīl related to us, on the authority of al-Ḍaḥḥāk, he said: Shawwāl, Dhū al-Qaʿda, and ten days of Dhū al-Ḥijja.
* Al-Ḥasan ibn Yaḥyā related to me, saying: ʿAbd al-Razzāq informed us, saying: Ḥusayn ibn ʿAqīl al-Khurāsānī informed us, saying: I heard al-Ḍaḥḥāk ibn Muzāḥim say — and he mentioned something of the like.
And others said: rather, what is meant thereby is Shawwāl, Dhū al-Qaʿda, and the whole of Dhū al-Ḥijja. Mention of who said that:
2855 — Ibn Bashshār related to us, saying: Yaḥyā ibn Saʿīd related to us, saying: Ibn Jurayj related to us, saying: I said to Nāfiʿ: "Did ʿAbd Allāh use to name the months of the ḥajj?" He said: "Yes: Shawwāl, Dhū al-Qaʿda, and Dhū al-Ḥijja."
* Ibn Bashshār related to us, saying: Muḥammad ibn Bakr related to us, saying: Ibn Jurayj related to us, saying: I said to Nāfiʿ: "Did you hear Ibn ʿUmar name the months of the ḥajj?" He said: "Yes, he used to name: Shawwāl, Dhū al-Qaʿda, and Dhū al-Ḥijja."
* Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us, saying: Sharīk related to us, on the authority of Ibrāhīm ibn Muhājir, on the authority of Mujāhid, on the authority of Ibn ʿUmar, he said: Shawwāl, Dhū al-Qaʿda, and Dhū al-Ḥijja.
2856 — Ibn Bashshār related to us, saying: Muḥammad ibn Bakr related to us, saying: Ibn Jurayj informed us, saying: ʿAṭāʾ said concerning الحج أشهر معلومات — ʿAṭāʾ said: those are Shawwāl, Dhū al-Qaʿda, and Dhū al-Ḥijja.
2857 — It was related to us on the authority of ʿAmmār, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, the like.
2858 — Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His word: الحج أشهر معلومات: the months of the ḥajj are Shawwāl, Dhū al-Qaʿda, and Dhū al-Ḥijja. And sometimes he said: and ten days of Dhū al-Ḥijja.
2859 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His word: الحج أشهر معلومات, he said: Shawwāl, Dhū al-Qaʿda, and Dhū al-Ḥijja.
2860 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Ibn Ṭāwūs, on the authority of his father, the like.
2861 — Al-Muthannā related to me, saying: Abū Ṣāliḥ related to us, saying: al-Layth related to me, saying: ʿUqayl related to me, on the authority of Ibn Shihāb, he said: The months of the ḥajj are Shawwāl, Dhū al-Qaʿda, and Dhū al-Ḥijja.
If someone were to say to us: "What is the basis of those who advance this position, while you know that the rites of the ḥajj are not performed after the passing of the days of Minā?" — then it is answered: The meaning thereof is other than what you have assumed. By their statement they meant that the ḥajj occupies three full months only in the sense that they are the months of the ḥajj and not the months of the ʿumra, and that the months of the ʿumra are the remaining months of the year, apart from these. And what indicates that that is their intent in that statement is what follows:
2862 — Yaʿqūb ibn Ibrāhīm related to me, saying: Ibn ʿUlayya related to us, saying: Ayyūb informed us, on the authority of Nāfiʿ, saying: Ibn ʿUmar said: That you make a separation between the months of the ḥajj and the ʿumra, and place the ʿumra outside the months of the ḥajj, is more complete for the ḥajj of each of you and more complete for his ʿumra.
2863 — Naṣr ibn ʿAlī al-Jahḍamī related to me, saying: my father informed me, saying: Shuʿba related to us, saying: Ayyūb never met me — or he said: I never met Ayyūb — but he asked me about the report of Qays ibn Muslim, on the authority of Ṭāriq ibn Shihāb, who said: I said to ʿAbd Allāh: "A woman of ours has performed the ḥajj, or she wishes to perform the ḥajj; may she join an ʿumra to her ḥajj?" He said: "I regard this only as the months of the ḥajj." He (Shuʿba) said: and Ayyūb and those who were with him said to me: "A report like this Qays ibn Muslim related to you, on the authority of Ṭāriq ibn Shihāb, that he asked ʿAbd Allāh."
2864 — Yaʿqūb related to me, saying: Hushaym related to us, on the authority of Ibn ʿAwn, saying: I heard al-Qāsim ibn Muḥammad say: The ʿumra in the months of the ḥajj is not complete. He said: it was said to him: "And the ʿumra in [the month of] al-Muḥarram?" He said: "They used not to regard it as complete."
2865 — ʿAbd al-Ḥamīd ibn Bayān related to us, saying: Isḥāq ibn Yūsuf informed us, on the authority of Ibn ʿAwn, saying: I asked al-Qāsim ibn Muḥammad about the ʿumra in the months of the ḥajj; he said: "They used not to regard it as complete."
2866 — Ibn Bayān al-Wāsiṭī related to us, saying: Isḥāq informed us, on the authority of ʿAbd Allāh ibn ʿAwn, on the authority of Ibn Sīrīn, that he preferred the ʿumra in al-Muḥarram; he said: it [otherwise] falls within the months of the ḥajj. He said: they used not to regard it as complete.
2867 — Ibn Bayān related to us, saying: Isḥāq related to us, on the authority of Ibn ʿAwn, on the authority of Muḥammad ibn Sīrīn, he said: Ibn ʿUmar said to al-Ḥakam ibn al-Aʿraj or another: "If you listen to me, wait until, when al-Muḥarram begins, you set out for Dhāt ʿIrq and there enter the state of consecration for an ʿumra."
2868 — Ibn al-Muthannā related to us, saying: Wahb ibn Jarīr related to us, saying: Shuʿba related to us, on the authority of Abū Yaʿqūb, saying: I heard Ibn ʿUmar say: That I perform an ʿumra in the ten days of Dhū al-Ḥijja is dearer to me than that I perform an ʿumra in the twenty [remaining days].
2869 — Ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Sufyān related to us, on the authority of Qays ibn Muslim, on the authority of Ṭāriq ibn Shihāb, saying: I asked Ibn Masʿūd about a woman of ours who wished to join an ʿumra to her ḥajj, and he said: "Hear what Allah says: الحج أشهر معلومات; I regard it only as the months of the ḥajj."
2870 — Aḥmad ibn al-Miqdām related to me, saying: Ḥizām al-Qaṭʿī related to us, saying: I heard Muḥammad ibn Sīrīn say: None of the people of knowledge (ahl al-ʿilm) doubts that an ʿumra outside the months of the ḥajj is more excellent than an ʿumra in the months of the ḥajj.
And comparable cases thereof, a full mention of which would make the book too long, indicate that the meaning of the statement of those who said "the time of the ḥajj is three full months" is that they do not belong to the months of the ʿumra, and that they are months for the rites of the ḥajj and not for the rites of the ʿumra, even though the rites of the ḥajj are performed only in a part of them and not in all of them.
As for those who said that the explanation thereof is: Shawwāl, Dhū al-Qaʿda, and ten days of Dhū al-Ḥijja — they said: Allah, exalted be His praise, intended by His word الحج أشهر معلومات only to teach His creatures the appointed time (mīqāt) of their ḥajj, not to report concerning the time of the ʿumra. They said: As for the ʿumra, the whole year is a suitable time for it, because of the abundance of reports about the Messenger of Allah ﷺ that he performed an ʿumra in some months outside the ḥajj months, and there is after that no authentic report from him saying the contrary. They said: If that is so, and the time of the rites of the ḥajj passes with the passing of the tenth of the days of Dhū al-Ḥijja, then it is known that the meaning of His word الحج أشهر معلومات is only that the appointed time of the ḥajj is two months and a part of the third.
The correct position concerning this is, in our view, the statement of those who said that the meaning thereof is that the ḥajj comprises two months and ten days of the third; for that is, from Allah, a report concerning the appointed time of the ḥajj, and no ḥajj rites are performed after the passing of the days of Minā. It is therefore known that He did not mean thereby the whole of the third month, and if it is not meant in its entirety, then the statement is correct of those who said: and ten days of Dhū al-Ḥijja.
If someone were to say: "How then can it be said الحج أشهر معلومات ('the ḥajj is months'), while it is two months and a part of the third?" — then it is answered: The Arabs do not refrain, particularly with regard to temporal designations, from the use of something of the like. Thus one says: "I have not seen him for two days" (al-yawma yawmān mundhu lam arah), while one means thereby only one day and a part of another; and as He, exalted be His praise, said: فمن تعجل في يومين فلا إثم عليه (2:203) ("Whoever hastens in two days, no sin is upon him"), while one hastens only in a day and a half. One of them may perform an act in a single hour and then ascribe it to the whole year or the whole month, and so say: "I visited him this year" and "I came to him today," without meaning thereby that his act occupied the whole of the mentioned time from beginning to end, but he means only that he did it then, within that span of time. So too the ḥajj is "months," while what is meant is that the ḥajj is two months and a part of another.
The meaning of the verse is therefore: the appointed time of your ḥajj, O people, is two months and a part of the third, namely Shawwāl, Dhū al-Qaʿda, and ten days of Dhū al-Ḥijja.
**Whoever then undertakes the ḥajj in these [months]**
Consideration of the explanation of His exalted word: فمن فرض فيهن الحج ("Whoever then undertakes the ḥajj in these [months]"). He — exalted be His praise — means by His word فمن فرض فيهن الحج: whoever makes the ḥajj obligatory upon himself and binds himself to it in these [months], namely in the well-known months which He has indicated. And making it obligatory upon oneself is the firm resolve (ʿazm) to perform everything that Allah has imposed upon the pilgrim to perform, and to abstain from everything that Allah has commanded him to abstain from.
The exegetes differed concerning the meaning by which a man "undertakes" (fāriḍ) the ḥajj, after the agreement of all of them that the meaning of farḍ is: obligation and binding. Some of them said: the undertaking of the ḥajj is the pronouncing of the talbiya (al-ihlāl). Mention of who said that:
2871 — Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us, saying: Warqāʾ related to us, on the authority of ʿAbd Allāh al-Madanī ibn Dīnār, on the authority of Ibn ʿUmar, concerning His word: فمن فرض فيهن الحج, he said: whoever pronounces the talbiya for the ḥajj (man ahalla bi-ḥajj).
2872 — Ibn Wakīʿ related to us, saying: my father related to us; and al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: al-Thawrī informed us, on the authority of al-ʿAlāʾ ibn al-Musayyab, on the authority of ʿAṭāʾ, he said: the talbiya.
2873 — Ibn Ḥumayd related to us, saying: Mihrān related to us; and ʿAlī related to us, saying: Zayd related to us — both — on the authority of Sufyān al-Thawrī: فمن فرض فيهن الحج, he said: the obligation (al-farīḍa) is the iḥrām (the state of consecration), and the iḥrām is the talbiya.
2874 — Al-Muthannā related to me, saying: al-Ḥimmānī related to us, saying: Sharīk related to us, on the authority of Ibrāhīm — that is, Ibn Muhājir — on the authority of Mujāhid: فمن فرض فيهن الحج, he said: the obligation is the talbiya.
* Aḥmad ibn Ḥāzim related to us, saying: Warqāʾ related to us, on the authority of ʿAbd Allāh ibn Dīnār, on the authority of Ibn ʿUmar: فمن فرض فيهن الحج, he said: he pronounced the talbiya (ahalla).
2875 — Aḥmad ibn Ḥāzim related to me, saying: Abū Nuʿaym related to us, saying: Sharīk related to us, on the authority of Mughīra, on the authority of Ibrāhīm, he said: the obligation is the talbiya, and he may turn back if he wishes so long as he has not yet entered the state of consecration.
* Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: فمن فرض فيهن الحج, he said: the obligation is the pronouncing of the talbiya (al-ihlāl).
2876 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Ibn Ṭāwūs, on the authority of his father: فمن فرض فيهن الحج, he said: the talbiya.
2877 — Ibrāhīm ibn ʿAbd Allāh ibn Muslim related to us, saying: Abū ʿAmr al-Ḍarīr related to us, saying: Ḥammād ibn Salama informed us, on the authority of Jabr ibn Ḥabīb, saying: I asked al-Qāsim ibn Muḥammad about whoever undertakes the ḥajj in these [months]; he said: when you have washed yourself, put on your [iḥrām] garment, and pronounced the talbiya, then you have undertaken the ḥajj.
And others said: the undertaking of the ḥajj is the entering of the iḥrām. Mention of who said that:
2878 — Al-Muthannā related to me, saying: Abū Ṣāliḥ related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās: فمن فرض فيهن الحج, he says: whoever enters the iḥrām for a ḥajj or an ʿumra.
2879 — Ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us; and Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us; and al-Muthannā related to me, saying: Abū Nuʿaym related to us — they all said: Sufyān related to us, on the authority of Mughīra, on the authority of Ibrāhīm: فمن فرض فيهن الحج, he said: whoever enters the iḥrām. And the wording is that of the report of Ibn Bashshār.
2880 — Aḥmad related to us, saying: Abū Aḥmad related to us, saying: Sharīk and al-Ḥasan ibn Ṣāliḥ related to us, on the authority of Layth, on the authority of ʿAṭāʾ, he said: the obligation is the iḥrām.
2881 — Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Hushaym related to us, saying: al-Ḥajjāj informed us, on the authority of ʿAṭāʾ, and some of our masters on the authority of al-Ḥasan, concerning His word: فمن فرض فيهن الحج, both said: the undertaking of the ḥajj is the iḥrām.
2882 — Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: فمن فرض فيهن الحج, this is at the iḥrām.
* Aḥmad ibn Ḥāzim related to us, saying: Abū Nuʿaym related to us, saying: Ḥusayn ibn ʿAqīl related to us, on the authority of al-Ḍaḥḥāk, on the authority of Ibn ʿAbbās, he said: the obligation is the iḥrām.
2883 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Ḥusayn ibn ʿAqīl al-Khurāsānī informed us, saying: I heard al-Ḍaḥḥāk ibn Muzāḥim say — and he mentioned something of the like.
* Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: al-Thawrī informed us, saying: al-Mughīra informed us, on the authority of Ibrāhīm: فمن فرض فيهن الحج, he said: whoever enters the iḥrām.
This second statement leaves open the possibility that it has the same meaning as what we have said — namely that the iḥrām, with the one who advances it, was the obligation by means of the firm resolve. And it also leaves open the possibility that, with him, it consisted of the firm resolve together with the talbiya, as those who advanced the first statement said. We have said only that the undertaking of the ḥajj is the iḥrām because of the agreement of all upon that. And we have said that the iḥrām is the man's imposing upon himself of what the consecrated pilgrim is obliged to impose upon himself, in the manner we have just described; for the statement concerning this does not escape one of three matters:
Either the man is not in the state of consecration except by the talbiya and the performance of everything that is obligatory for the one who imposes the iḥrām upon himself. If that is so, then he must not be in the state of consecration except by the divesting [of sewn clothing] for the iḥrām (al-tajarrud), and whoever has not divested himself of that would then not be in the state of consecration. But in the agreement of all that he can be in the state of consecration even though he has not divested himself of his clothing, by his imposing the iḥrām upon himself, there is an indication that he can be in the state of consecration even though he has not pronounced the talbiya — since the talbiya is one of the rites of the iḥrām, just as the divesting of clothing is one of its rites. And in their agreement that he can be in the state of consecration with the omission of a part of the rites of his ḥajj, there is an indication that the ruling concerning the remaining rites is the same as that ruling.
Or — when this statement is invalid — he can be in the state of consecration even though he has not pronounced the talbiya, has not divested himself of clothing, and has not taken the firm resolve that we have described. But in the agreement of all that he is not in the state of consecration when he has not taken the firm resolve to the iḥrām and imposed it upon himself, provided he is among those subject to legal accountability (ahl al-taklīf), there is an indication of the invalidity of this statement.
And since these two possibilities are invalid, the correctness of the third possibility becomes clear, namely that the man can be in the state of consecration by his imposing the iḥrām upon himself through his firm resolve, in the manner we have set forth, even though that is not manifested by the divesting of clothing, the talbiya, and the performance of a part of his ḥajj rites. And if that is correct, then what we have said is correct: that the undertaking of the ḥajj is that whose obligation is connected with the firm resolve, in the manner we have previously set forth.
**Then no rafath**
Consideration of the explanation of His exalted word: فلا رفث ("then no rafath"). The exegetes differed concerning the meaning of rafath in this place. Some of them said: it is the uttering of obscenities to the woman in words, namely that he says: "When we are out of the state of consecration, I will do this and that with you" without veiling it, and the like. Mention of who said that:
2884 — Aḥmad ibn Ḥammād al-Dūlābī and Yūnus related to us, both saying: Sufyān related to us, on the authority of Ibn Ṭāwūs, on the authority of his father, saying: I asked Ibn ʿAbbās about the rafath in Allah's word: فلا رفث ولا فسوق; he said: it is the alluding to the mention of sexual intercourse, and that is "al-ʿirāba" in the language of the Arabs, and that is the least form of rafath.
2885 — Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Rawḥ ibn al-Qāsim, on the authority of Ibn Ṭāwūs, concerning His word: فلا رفث, he said: rafath is al-ʿirāba and the alluding before women to sexual intercourse.
2886 — Ibn Bashshār related to us, saying: Ibn Abī ʿAdī related to us, on the authority of ʿAwn, saying: Ziyād ibn Ḥuṣayn related to us, saying: my father Ḥuṣayn ibn Qays related to me, saying: I set out with Ibn ʿAbbās among the pilgrims, and I was his companion. When we had entered the iḥrām, Ibn ʿAbbās seized the tail of his camel and began to twist it, while he recited in rajaz verses and said:
"And they walk on with us, gently trotting — if the birds foretell the truth, we shall lie with Lamīs."
He said: I said: "Do you engage in rafath while you are in the state of consecration?" He said: "Rafath is only what is said in the presence of women."
* Ibn Bashshār related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Shuʿba related to us, on the authority of Qatāda, on the authority of a man, on the authority of Abū al-ʿĀliya al-Riyāḥī, on the authority of Ibn ʿAbbās, that he sang a camel-driver's song while in the state of consecration and said:
"And they walk on with us, gently trotting — if the birds foretell the truth, we shall lie with Lamīs."
He said: I said: "Do you speak rafath while you are in the state of consecration?" He said: "Rafath is only what is said in the presence of women."
2887 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Yūnus informed me that Nāfiʿ informed him that ʿAbd Allāh ibn ʿUmar used to say: rafath is the coming to women [sexual intercourse] and the speaking of it before men and women when they mention it with their mouths.
2888 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Abū Ṣakhr informed me, on the authority of Muḥammad ibn Kaʿb al-Quraẓī, the like.
2889 — Ibn Bashshār related to us, saying: Abū ʿĀṣim related to us, saying: Ibn Jurayj informed us, saying: I said to ʿAṭāʾ: "May the consecrated pilgrim say to his wife: 'When I am out of the state of consecration, I will approach you'?" He said: "No, that is rafath." He said: and ʿAṭāʾ said: rafath is what remains below sexual intercourse.
* Ibn Bashshār related to us, saying: Muḥammad ibn Bakr related to me, saying: Ibn Jurayj informed us, saying: ʿAṭāʾ said: rafath is sexual intercourse and what falls below it of obscene speech.
* Abū Kurayb related to us, saying: Ibn Abī Zāʾida related to us, on the authority of Ibn Jurayj, saying: I said to ʿAṭāʾ: "The man's word to his wife: 'When I am out of the state of consecration, I will approach you'?" He said: "That is rafath."
* Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of al-Aʿmash, on the authority of Ziyāda ibn Ḥuṣayn, on the authority of Abū al-ʿĀliya, saying: I walked with Ibn ʿAbbās while he was in the state of consecration, and he recited in rajaz verses and said:
"And they walk on with us, gently trotting — if the birds foretell the truth, we shall lie with Lamīs."
He said: I said: "Do you engage in rafath, O Ibn ʿAbbās, while you are in the state of consecration?" He said: "Rafath is only that with which women are addressed."
2890 — ʿAmr ibn ʿAlī related to us, saying: Sufyān and Yaḥyā ibn Saʿīd related to us, on the authority of Ibn Jurayj, saying: Ibn al-Zubayr al-Sabāʾī and ʿAṭāʾ informed us, that he heard Ṭāwūs say: I heard Ibn al-Zubayr say: "It is not permitted to the consecrated pilgrim al-iʿrāba [to engage in it]." I mentioned that to Ibn ʿAbbās, and he said: "He is right." I said to Ibn ʿAbbās: "And what is al-iʿrāb?" He said: "The alluding [to sexual intercourse]."
2891 — ʿAmr ibn ʿAlī related to us, saying: Yaḥyā related to us, saying: Ibn Jurayj informed us, saying: al-Ḥasan ibn Muslim informed me, on the authority of Ṭāwūs, that he used to say: "It is not permitted to the consecrated pilgrim al-iʿrāba." Ṭāwūs said: and al-iʿrāba is that he, while in the state of consecration, says: "When I am out of the state of consecration, I will approach you."
2892 — Aḥmad ibn Isḥāq related to me, saying: Abū Aḥmad related to us, saying: Fiṭr related to us, on the authority of Ziyād ibn Ḥuṣayn, on the authority of Abū al-ʿĀliya, he said: there is no rafath except that with which one directly addresses women.
2893 — Ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Sufyān related to us, on the authority of ʿAlqama ibn Marthad, on the authority of ʿAṭāʾ, he said: they detested al-iʿrāba — that is: the alluding to the mention of sexual intercourse while one is in the state of consecration.
* ʿAmr ibn ʿAlī related to us, saying: Abū ʿĀṣim related to us, on the authority of Ibn Jurayj, on the authority of Ibn Ṭāwūs, that he heard his father say: al-iʿrāba is not permitted, and al-iʿrāba is the alluding.
2894 — ʿAmr ibn ʿAlī related to us, saying: Sufyān ibn ʿUyayna related to us, on the authority of Ibn Ṭāwūs, on the authority of his father, saying: I asked Ibn ʿAbbās about Allah's exalted word: فلا رفث; he said: the rafath mentioned here is not the same rafath as that mentioned in: أحل لكم ليلة الصيام الرفث إلى نسائكم (2:187) ("It has been made permissible for you on the night of the fast to have intercourse (al-rafath) with your women"). Among the rafath is: the alluding to the mention of sexual intercourse, and that is al-iʿrāb in the language of the Arabs.
2895 — ʿAmr ibn ʿAlī related to us, saying: Abū Muʿāwiya related to us, saying: Ibn Jurayj related to us, on the authority of ʿAṭāʾ: that he detested al-taʿrīb (the alluding) for the consecrated pilgrim.
* ʿAmr related to us, saying: Abū ʿĀṣim related to us, on the authority of Ibn Jurayj, saying: Ibn Ṭāwūs informed me that his father used to say: rafath is al-iʿrāba in that which is related concerning women, and al-iʿrāba is the explicit pronouncing of sexual intercourse.
* ʿAmr related to us, saying: Abū ʿĀṣim related to us, on the authority of Ibn Jurayj, saying: al-Ḥasan ibn Muslim related to us that he heard Ṭāwūs say: it is not permitted to the consecrated pilgrim al-iʿrāba.
2896 — ʿAlī ibn Dāwūd related to me, saying: Abū Ṣāliḥ related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī ibn Abī Ṭalḥa, on the authority of Ibn ʿAbbās: فلا رفث, he said: rafath is the coming to women [sexual intercourse], the kissing and the fondling, and that he alludes to her with obscene speech, and the like.
2897 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: al-Thawrī informed us, on the authority of Manṣūr, on the authority of Mujāhid, he said: Ibn ʿUmar used to say to the camel-driver: "Do not allude to the mention of women."
2898 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar and Ibn Jurayj informed us, on the authority of Ibn Ṭāwūs, on the authority of his father, on the authority of Ibn ʿAbbās, he said: the rafath in fasting is sexual intercourse, and the rafath in the ḥajj is al-iʿrāba; and he used to say: "the entering" (al-dukhūl) and "the touching" (al-masīs) mean sexual intercourse.
And others said: the rafath in this place is sexual intercourse itself. Mention of who said that:
2899 — Abū Kurayb related to us, saying: Sufyān ibn ʿUyayna related to us, on the authority of Khuṣayf, on the authority of Miqsam, saying: rafath is sexual intercourse.
2900 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: al-Thawrī informed us, on the authority of Khuṣayf, on the authority of Miqsam, on the authority of Ibn ʿAbbās, the like.
* ʿAbd al-Ḥamīd ibn Bayān related to us, saying: Isḥāq informed us, on the authority of Sharīk, on the authority of Khuṣayf, on the authority of Miqsam, on the authority of Ibn ʿAbbās, he said: rafath is the coming to women.
* ʿAbd al-Ḥamīd related to us, saying: Isḥāq informed us, on the authority of Sharīk, on the authority of Abū Isḥāq, on the authority of al-Tamīmī, saying: I asked Ibn ʿAbbās about the rafath, and he said: sexual intercourse.
* ʿAbd al-Ḥamīd related to us, saying: Isḥāq related to us, on the authority of Sufyān, on the authority of ʿĀṣim al-Aḥwal, on the authority of Bakr ibn ʿAbd Allāh, on the authority of Ibn ʿAbbās, he said: rafath is sexual intercourse, but Allah is noble and veils what He wills.
2901 — ʿAbd al-Ḥamīd related to us, saying: Isḥāq informed us, on the authority of Sharīk, on the authority of al-Aʿmash, on the authority of Ziyād ibn Ḥuṣayn, on the authority of Abū al-ʿĀliya, saying: I heard Ibn ʿAbbās recite in rajaz while he was in the state of consecration, and he said:
"They set out, gently trotting on with us — if the birds foretell the truth, we shall lie with Lamīs."
Sharīk said: except that "lying with Lamīs" did not concern sexual intercourse. I said: "Is this not rafath?" He said: "No, rafath is only the coming to women and sexual intercourse."
* ʿAbd al-Ḥamīd related to us, saying: Isḥāq informed us, on the authority of ʿAwn, on the authority of Ziyād ibn Ḥuṣayn, on the authority of Abū al-ʿĀliya, on the authority of Ibn ʿAbbās, in a similar manner, except that ʿAwn stated it explicitly.
* Ibn Bashshār related to us, saying: Abū ʿĀṣim related to us, saying: Sufyān related to us, on the authority of ʿĀṣim, on the authority of Bakr, on the authority of Ibn ʿAbbās, he said: rafath is sexual intercourse.
2902 — ʿAbd al-Ḥamīd related to us, saying: Isḥāq related to us, on the authority of Sharīk, on the authority of Abū Isḥāq, on the authority of Abū al-Aḥwaṣ, on the authority of ʿAbd Allāh, concerning His word: فلا رفث, he said: rafath is the coming to women.
2903 — Ibn Bashshār related to us, saying: Ḥammād ibn Masʿada related to us, saying: ʿAwf related to us, on the authority of al-Ḥasan, concerning His word: فلا رفث, he said: rafath is the coming to women.
2904 — Ibn Bashshār related to us, saying: Muḥammad ibn Bakr related to us, saying: Ibn Jurayj informed us, saying: ʿAmr ibn Dīnār said: rafath is sexual intercourse and what falls below it concerning women.
* ʿAbd al-Ḥamīd related to us, saying: Isḥāq informed us, on the authority of Ibn Jurayj, on the authority of ʿAmr ibn Dīnār, in a similar manner.
2905 — Abū Kurayb related to us, saying: Ibn Abī Zāʾida related to us, on the authority of ʿAbd al-Malik ibn Abī Sulaymān, on the authority of ʿAṭāʾ, concerning His word: فلا رفث, he said: rafath is sexual intercourse.
2906 — Ibn Ḥumayd related to us, saying: Ḥakkām related to us, on the authority of ʿAmr, on the authority of ʿAbd al-ʿAzīz ibn Rufayʿ, on the authority of Mujāhid: فلا رفث, he said: rafath is sexual intercourse.
2907 — Yaʿqūb ibn Ibrāhīm related to me, saying: Ibn ʿUlayya related to us, on the authority of Saʿīd, on the authority of Qatāda, concerning His word: فلا رفث, he said: Qatāda used to say: rafath is the coming to women.
* Bishr ibn Muʿādh related to us, saying: Yazīd related to us, on the authority of Saʿīd, on the authority of Qatāda, the like.
* Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us, saying: Isrāʾīl informed us, on the authority of Abū Isḥāq, on the authority of al-Ḍaḥḥāk, on the authority of Ibn ʿAbbās, he said: rafath is sexual intercourse.
* Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us, saying: Isrāʾīl informed us, on the authority of al-Ḥasan ibn ʿUbayd Allāh, on the authority of Abū al-Ḍuḥā, on the authority of Ibn ʿAbbās, he said: rafath is sexual intercourse.
* Aḥmad related to us, Abū Aḥmad related to us, saying: Sufyān related to us, on the authority of Layth, on the authority of Mujāhid, he said: rafath is sexual intercourse.
2908 — Aḥmad related to us, saying: Abū Aḥmad related to us, saying: Isrāʾīl related to us, on the authority of Sālim, on the authority of Saʿīd ibn Jubayr, he said: rafath is sexual intercourse.
2909 — Mūsā ibn Hārūn related to me, saying: ʿAmr ibn Ḥammād related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: فلا رفث, so no sexual intercourse.
2910 — It was related to me on the authority of ʿAmmār ibn al-Ḥasan, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ: فلا رفث, he said: rafath is sexual intercourse.
* Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: فلا رفث, he said: sexual intercourse with women.
2911 — Al-Muthannā related to us, saying: Isḥāq related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Shuʿba related to us, on the authority of al-Mughīra, on the authority of Ibrāhīm, concerning His word: فلا رفث, he said: rafath is sexual intercourse.
* Al-Muthannā related to me, saying: al-Ḥajjāj ibn al-Minhāl related to us, saying: Ḥammād related to us, on the authority of al-Ḥajjāj, on the authority of ʿAṭāʾ ibn Abī Rabāḥ, he said: rafath is sexual intercourse.
2912 — Al-Muthannā related to me, saying: Suwayd related to us, saying: Ibn al-Mubārak informed us, on the authority of Muḥammad ibn Isḥāq, on the authority of Nāfiʿ, on the authority of Ibn ʿUmar, he said: rafath is sexual intercourse.
2913 — Al-Muthannā related to me, saying: Suwayd related to us, saying: Ibn al-Mubārak informed us, on the authority of Yaḥyā ibn Bishr, on the authority of ʿIkrima, he said: rafath is sexual intercourse.
* Ibn Wakīʿ related to us, saying: my father related to us, on the authority of al-Naḍr ibn ʿArabī, on the authority of ʿIkrima, he said: rafath is sexual intercourse.
2914 — Ibn Wakīʿ related to us, saying: my father related to us, on the authority of Ḥusayn ibn ʿAqīl; and Aḥmad ibn Ḥāzim related to me, saying: Abū Nuʿaym related to us; and al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us — both said: Ḥusayn ibn ʿAqīl informed us, on the authority of al-Ḍaḥḥāk, he said: rafath is sexual intercourse.
* Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Hushaym related to us, saying: Ḥajjāj informed us, on the authority of ʿAṭāʾ, on the authority of Ibn ʿAbbās, the like. He said: and ʿAbd al-Malik informed us, on the authority of ʿAṭāʾ, the like.
* Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Hushaym related to us, saying: Yūnus informed us, on the authority of al-Ḥasan; and Mughīra informed us, on the authority of Ibrāhīm — both said: the like.
* Al-Qāsim related to us, saying: al-Ḥusayn related to us; and Mughīra informed us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, on the authority of Mujāhid, the like.
* Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, he said: rafath is sexual intercourse (al-nikāḥ).
* Aḥmad ibn Ḥāzim related to us, saying: Abū Nuʿaym related to us, saying: Isrāʾīl related to us, saying: Thuwayr related to me, saying: I heard Ibn ʿUmar say: rafath is sexual intercourse.
* Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, he said: rafath is the coming to women. Maʿmar said: and al-Zuhrī said something of the like, on the authority of Qatāda.
2915 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said: rafath is the coming to women, and he recited: أحل لكم ليلة الصيام الرفث إلى نسائكم (2:187) ("It has been made permissible for you on the night of the fast to have intercourse (al-rafath) with your women").
* Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Manṣūr, on the authority of Mujāhid, concerning His word: فلا رفث, he said: rafath is sexual intercourse.
* Ibn Ḥumayd related to us, Jarīr related to us, on the authority of Manṣūr, on the authority of Ibrāhīm, the like.
The correct position concerning this is, in my view, that Allah, exalted be His praise, forbade the one who undertakes the ḥajj in the months of the ḥajj from [engaging in] rafath, and said: فمن فرض فيهن الحج فلا رفث ("Whoever then undertakes the ḥajj in these [months], [for him] no rafath"). Rafath in the language of the Arabs is in origin the uttering of obscenities in speech, as we have previously set forth; then one uses it as a veiling (kināya) for sexual intercourse. Since that is so, and the scholars differ concerning the explanation of it — and concerning whether this prohibition of Allah pertains to a part of the meanings of rafath or to all its meanings — then it is obligatory that it pertain to all its meanings, since no report has come that singles out the rafath which consists in speech before women from the remaining meanings of rafath, in a manner to which one must submit. For it is not permissible to transfer the ruling of the apparent meaning (ẓāhir) of a verse to a hidden interpretation (bāṭin) except on the basis of an established proof.
If someone were to say: "Its ruling has been transferred, by consensus (ijmāʿ), from the generality of its apparent meaning to the hidden meaning of its interpretation, because all agree without dispute that rafath in the absence of women is not forbidden to the consecrated pilgrim. From that it is therefore known that by the verse a part of rafath is meant and not the whole. And if that is so, then it is obligatory that none of the meanings of rafath be forbidden to the consecrated pilgrim except that concerning which there is agreement that it is forbidden to him, or for which a proof has arisen to which one must submit."
Then it is answered: That which is excepted from the verse and made permissible falls outside the prohibition, and the prohibition remains established for everything of the meaning of rafath that the proof has not [explicitly] excepted from the verse — just as its ruling would have been had nothing been excepted from it. For that which is excepted from it and taken out of its generality, we have had to take out of the prohibition only on the basis of the command of Him whose command may not be contradicted. The ruling concerning what the meaning of the verse encompasses — after that which is excepted from it — therefore remains the ruling that would have been imposed upon the servants by that verse had nothing been excepted from it; for the cause (ʿilla) in that which is not excepted from it — after that which is excepted from it — is the same as the cause therein before anything was excepted from it.
**And no fusūq**
Consideration of the explanation of His exalted word: ولا فسوق ("and no fusūq"). The exegetes differed concerning the meaning of the fusūq (moral corruption) which Allah forbade in this place. Some of them said: it is all acts of disobedience [to Allah]. Mention of who said that:
2916 — Abū Kurayb related to us, saying: Sufyān ibn ʿUyayna related to us, on the authority of Khuṣayf, on the authority of Miqsam, on the authority of Ibn ʿAbbās, he said: fusūq is the acts of disobedience.
2917 — Abū Kurayb related to us, saying: Ibn Abī Zāʾida related to us, on the authority of ʿAbd al-Malik ibn Abī Sulaymān, on the authority of ʿAṭāʾ: ولا فسوق, he said: fusūq is the acts of disobedience.
2918 — Ibn Bashshār related to us, saying: Muḥammad ibn Bakr related to me, saying: Ibn Jurayj informed us, saying: ʿAṭāʾ said: fusūq is all acts of disobedience; Allah, exalted, said: وإن تفعلوا فإنه فسوق بكم (2:282) ("And if you do it, then that is moral corruption (fusūq) on your part").
* ʿAbd al-Ḥamīd ibn Bayān related to us, saying: Isḥāq related to us, on the authority of Ibn Jurayj, on the authority of ʿAṭāʾ, the like.
2919 — Ibn Bashshār related to us, saying: Ḥammād ibn Masʿada related to us, saying: ʿAwf related to us, on the authority of al-Ḥasan, concerning His word: ولا فسوق, he said: fusūq is the acts of disobedience.
2920 — ʿAbd al-Ḥamīd ibn Bayān related to us, saying: Isḥāq related to us, on the authority of Ibn Jurayj, on the authority of Ibn Ṭāwūs, on the authority of his father, he said: fusūq is disobedience.
2921 — ʿAbd al-Ḥamīd related to us, saying: Isḥāq related to us, on the authority of Abū Bishr, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, he said: fusūq is all acts of disobedience.
* Yaʿqūb related to me, saying: Ibn ʿUyayna informed us, on the authority of Rawḥ ibn al-Qāsim, on the authority of Ibn Ṭāwūs, on the authority of his father, concerning His word: ولا فسوق, he said: fusūq is the acts of disobedience.
2922 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Abū Ṣakhr informed me, on the authority of Muḥammad ibn Kaʿb al-Quraẓī, concerning His word: ولا فسوق, he said: fusūq is the acts of disobedience.
2923 — Yaʿqūb related to me, saying: Ibn ʿUlayya related to us; and Bishr ibn Muʿādh related to us, saying: Yazīd related to us — both — on the authority of Saʿīd ibn Abī ʿArūba, on the authority of Qatāda: ولا فسوق, he said: fusūq is the acts of disobedience.
* Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: ولا فسوق, he said: the acts of disobedience.
* Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the like.
2924 — Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us, saying: Isrāʾīl related to us, on the authority of Sālim, on the authority of Saʿīd ibn Jubayr, he said: fusūq is the acts of disobedience. He said: and Mujāhid said the like of the statement of Saʿīd.
* Aḥmad related to us, saying: Abū Aḥmad related to us, saying: Sufyān related to us, on the authority of Layth, on the authority of Mujāhid, he said: fusūq is the acts of disobedience.
* Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His word: ولا فسوق, he said: fusūq is disobedience to Allah.
2925 — Muḥammad ibn al-Muthannā related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Shuʿba related to us, on the authority of al-Mughīra, on the authority of Ibrāhīm, concerning His word: ولا فسوق, he said: fusūq is the acts of disobedience.
* Al-Muthannā related to me, saying: al-Ḥajjāj ibn al-Minhāl related to us, saying: Ḥammād related to us, on the authority of al-Ḥajjāj, on the authority of ʿAṭāʾ ibn Abī Rabāḥ, he said: fusūq is the acts of disobedience.
* Al-Muthannā related to me, saying: Isḥāq related to us, saying: ʿAbd al-Razzāq related to us, saying: Maʿmar informed us, on the authority of al-Zuhrī and Qatāda and Ibn Abī Najīḥ, on the authority of Mujāhid, the like.
* Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Hushaym related to us, saying: al-Ḥajjāj informed us, on the authority of ʿAṭāʾ, on the authority of Ibn ʿAbbās: ولا فسوق, he said: the acts of disobedience. He said: and ʿAbd al-Malik informed us, on the authority of ʿAṭāʾ, the like.
* It was related to me on the authority of ʿAmmār, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, the like.
2926 — Ibn Wakīʿ related to us, saying: my father related to us, on the authority of al-Naḍr ibn ʿArabī, on the authority of ʿIkrima, the like.
2927 — Al-Muthannā related to me, saying: Suwayd ibn Naṣr related to us, saying: Ibn al-Mubārak informed us, on the authority of Yaḥyā ibn Bishr, on the authority of ʿIkrima, he said: fusūq is disobedience to Allah, not a small matter of disobedience to Allah.
* ʿAlī ibn Dāwūd related to me, saying: ʿAbd Allāh ibn Ṣāliḥ related to us, saying: Muʿāwiya related to us, on the authority of ʿAlī, on the authority of Ibn ʿAbbās: ولا فسوق, he said: fusūq is all acts of disobedience to Allah.
* Al-Ḥasan ibn Yaḥyā related to me, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Ibn Ṭāwūs, on the authority of his father, and on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, he said: fusūq is the acts of disobedience. And al-Zuhrī and Qatāda said something of the like.
And others said: rather, the fusūq in this place is that by which one disobeys Allah during the iḥrām, of what He has forbidden therein, such as the killing of game, the removal of hair, and the cutting of nails, and the like — that with which Allah has specifically distinguished the iḥrām and from which He has commanded abstention during the iḥrām. Mention of who said that:
2928 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Yūnus informed me that Nāfiʿ informed him that ʿAbd Allāh ibn ʿUmar used to say: fusūq is the committing of acts of disobedience to Allah within the sacred precinct (al-ḥaram).
* Al-Muthannā related to me, saying: Suwayd related to us, saying: Ibn al-Mubārak informed us, on the authority of Muḥammad ibn Isḥāq, on the authority of Nāfiʿ, on the authority of Ibn ʿUmar, he said: fusūq is that which is committed of acts of disobedience to Allah thereby, whether game or something else.
And others said: rather, the fusūq in this place is reviling (al-sibāb). Mention of who said that:
2929 — ʿAbd al-Ḥamīd ibn Bayān related to us, saying: Isḥāq informed us, on the authority of Sharīk, on the authority of Ibrāhīm ibn Muhājir, on the authority of Mujāhid, on the authority of Ibn ʿUmar, he said: fusūq is reviling.
2930 — Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us, saying: Isrāʾīl related to us, on the authority of Abū Isḥāq, on the authority of al-Ḍaḥḥāk, on the authority of Ibn ʿAbbās, he said: fusūq is reviling.
* Aḥmad ibn Ḥāzim al-Ghifārī related to me, saying: Abū Nuʿaym related to us, saying: Isrāʾīl related to us, saying: Thuwayr related to us, saying: I heard Ibn ʿUmar say: fusūq is reviling.
2931 — Ibn Ḥumayd related to us, saying: Ḥakkām related to us, on the authority of ʿAmr, on the authority of ʿAbd al-ʿAzīz ibn Rufayʿ, on the authority of Mujāhid: ولا فسوق, he said: fusūq is reviling.
2932 — Mūsā related to us, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, concerning His word: ولا فسوق, he said: as for fusūq, that is reviling.
2933 — Al-Muthannā related to me, saying: al-Muʿallā ibn Asad related to us, saying: Khālid related to us, on the authority of al-Mughīra, on the authority of Ibrāhīm, he said: fusūq is reviling.
2934 — Al-Muthannā related to me, saying: Muʿallā related to us, saying: ʿAbd al-ʿAzīz related to us, on the authority of Mūsā ibn ʿUqba, saying: I heard ʿAṭāʾ ibn Yasār relate something of the like.
2935 — Al-Qāsim related to us, saying: al-Ḥusayn related to me, saying: Hushaym related to us, saying: Yūnus informed us, on the authority of al-Ḥasan; he said: and Mughīra informed us, on the authority of Ibrāhīm — both said: fusūq is reviling.
* Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: al-Thawrī informed us, on the authority of Khuṣayf, on the authority of Miqsam, on the authority of Ibn ʿAbbās, he said: fusūq is reviling.
* Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Manṣūr, on the authority of Mujāhid, concerning His word: ولا فسوق, he said: fusūq is reviling.
* Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Manṣūr, on the authority of Ibrāhīm, the like.
And others said: fusūq is slaughtering for the idols. Mention of who said that:
2936 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning the fusūq: it is the slaughtering for the sacrificial stones (al-anṣāb), and he recited: أو فسقا أهل لغير الله به (6:145) ("or morally corrupt (fisq) [meat] over which something other than Allah's name has been invoked"). That — the slaughtering for the sacrificial stones — the Prophet ﷺ likewise abolished when he performed the ḥajj and taught his community the rites.
And others said: fusūq is the calling of one another by [insulting] nicknames (al-tanābuz bi-l-alqāb). Mention of who said that:
2937 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Ḥusayn ibn ʿAqīl informed us, saying: I heard al-Ḍaḥḥāk ibn Muzāḥim say — and he mentioned something of the like.
The most fitting of the statements that we have mentioned concerning the interpretation of the verse in this regard is the statement of those who said: the meaning of His word ولا فسوق is the prohibition of disobedience to Allah by the seizing of game and the performing of that which Allah has forbidden the consecrated pilgrim to perform during his state of consecration. That is because Allah, exalted be His praise, said: فمن فرض فيهن الحج فلا رفث ولا فسوق ("Whoever then undertakes the ḥajj in these [months], [for him] no rafath and no fusūq"). He means thereby: let him commit no rafath and commit no fusūq — that is: let him not perform what Allah has forbidden him to perform during his state of consecration, and let him not, during his iḥrām, step outside of obedience to Allah.
And we know that Allah, exalted be His praise, has declared His acts of disobedience forbidden to everyone, whether one is in the state of consecration or not. Likewise He has forbidden the calling of one another by [insulting] nicknames, in the state of iḥrām and outside of it, with His word: ولا تلمزوا أنفسكم ولا تنابزوا بالألقاب (49:11) ("And do not slander one another and do not call one another by [insulting] nicknames"). And He has forbidden the Muslim from reviling his brother, in every condition, whether he has undertaken the ḥajj or not.
Since that is so, there is no doubt that what Allah forbade the servant of fusūq during his state of consecration and his undertaking of the ḥajj is that which is not fusūq in the state of release from the state of consecration and before his entering the iḥrām for his ḥajj — just as the rafath which He forbade him in the state of undertaking the ḥajj is that which was unrestrictedly permitted to him before his iḥrām. For there is no point in saying, concerning that which Allah has forbidden His creatures in all conditions: "Let none of you, in the state of iḥrām, perform what is forbidden to him to perform in every condition," since the specific connecting of it to the state of iḥrām has no basis when it already encompasses all conditions, both of release from the state of consecration and of iḥrām.
Since that is so, it is known that what the consecrated pilgrim was forbidden of fusūq — and what was specifically connected to his state of consecration, whereby it was said to him: "When you have undertaken the ḥajj, do not do it" — is that which was unrestrictedly permitted to him before the state of his undertaking the ḥajj. And that is what we have described and mentioned, namely that Allah, exalted be His praise, specifically imposed upon the consecrated pilgrim the prohibition thereof in [illegible — the text breaks off here].
