The exegesis of Verse 158 of Surah Al-Baqarah represents one of the profound and pivotal topics within Quranic sciences. Due to its intimate connection with preceding and succeeding verses, it occupies a distinguished status within Surah Al-Baqarah. This verse, outwardly simple and linguistically fluent, encompasses profound and multilayered meanings whose precise understanding necessitates lexical, derivational, jurisprudential, and practical analyses. The objective of this treatise is to provide a comprehensive, scientific, and systematic commentary on this verse employing an elevated style commensurate with highly educated audiences, so that, while maintaining complete fidelity to the original text, all subtleties and details are cohesively and engagingly elucidated. This interpretation, utilising refined analogies and metaphors, endeavours to present complex concepts clearly and compellingly without diverging from the academic and scientific framework.
Verse 158 of Surah Al-Baqarah, as part of the series of verses pertaining to the rulings of Hajj and Umrah, is situated within a context that intertwines the theoretical and practical concepts of religion. By referencing Saf and Marwah as divine symbols (sharir), the verse not only affirms the legitimacy of performing Say (the ritual walking) between them but also introduces it as a practical manifestation of the theoretical concepts conveyed in preceding verses, such as patience, migration, and guidance. This connection transforms the verse into a rhetorical fulcrum within Surah Al-Baqarah, displaying a fusion of lexical simplicity and semantic depth.
إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا ۚ وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ
Indeed, Saf and Marwah are among the symbols of Allah. So whoever performs Hajj to the House or Umrah, there is no blame upon him for walking between them. And whoever voluntarily does goodthen indeed, Allah is Appreciative and Knowing.
This verse, with a coherent structure, comprises three principal sections: firstly, the introduction of Saf and Marwah as divine symbols; secondly, the permissibility of circumambulation between Saf and Marwah for pilgrims and Umrah performers; and thirdly, the emphasis on Allahs reward for voluntary good deeds. Each of these segments conceals deep layers of meaning which will be examined in detail hereafter.
جُنَاحThe term جُنَاح derives from the root ج-ن-ح, denoting inclination or tendency. Compared to مَايل, which refers to an internal and heartfelt inclination, جُنَاح indicates a practical and directional inclination. This subtle distinction demonstrates the Quranic precision in lexical choice, whereby each word carries a unique semantic load, avoiding redundant meanings with other lexemes.
جُنَاح signifies an active inclination coupled with movement, whereas مَايل is confined to internal desire. This difference is pivotal to understanding the phrase فَلَا جُنَاحَ, since it reveals that circumambulating between Saf and Marwah is not a deviation from the right path but rather aligns with divine symbols.
فَلَا جُنَاحَ in the Context of the VerseThe phrase فَلَا جُنَاحَ عَلَيْهِ conveys the absence of any obstacle or sin in performing Say between Saf and Marwah. This statement resolves potential doubts some may harbour regarding abandoning Tawaf of the House in favour of Say. From a jurisprudential viewpoint, this expression affirms the permissibility and legitimacy of Say, though its obligation is derived from narrations and scholarly consensus.
جُنَاح and تَمَايُلThe distinction between جُنَاح and تَمَايُل lies in that the former refers to a practical, directional inclination, while the latter is limited to a heartfelt desire. This differentiation plays a central role in the verse's interpretation, indicating that the pilgrims departure from the Tawaf of the House to perform Say is not a deviation but rather part of divine rites.
فَلَا جُنَاحَ denotes the absence of practical inclination to deviate from the right path; instead, Say between Saf and Marwah conforms to divine symbols and continues Tawaf of the House.
Many extant translations of the Holy Quran, due to neglect of lexical and derivational subtleties, convey word meanings superficially or erroneously. Often lacking reference to linguistic roots and contextual coherence, these renderings present meanings subjectively and unscientifically. This critique accentuates the necessity for reevaluation of Quranic translation methodologies.
The Quranic translation has been aptly likened to grinding meat. Just as grinding meat alters its form without changing its essence, Quranic translation must transmit the original meanings without distortion or addition of extraneous material. This analogy emphasises faithfulness to the original text, ensuring that Persian readers experience the same semantic and emotional resonance as the Arabic text.
The enduring need for a precise and scientific translation of the Quran, that is both lexically and semantically equivalent to the Arabic text, has long been felt. Such a translation should enable Persian readers to perceive as if reading the original Arabic text, with equal depth and semantic impact. Achieving this goal presents a considerable challenge in Quranic translation, requiring mastery of lexical, derivational, and jurisprudential sciences.
Performing Say between Saf and Marwah, as one of the most operational components of Hajj and Umrah rites, is not a departure from divine symbols but indeed a constituent part thereof. This act, involving dynamic and directional movement, guides the pilgrim towards God and signals submission and humility before the Divine command.
The phrase فَلَا جُنَاحَ has been compared to the rulings on qasr in prayer. Just as shortening the prayer during travel is not a deviation from the main ruling but part of divine legislation, Say between Saf and Marwah is not a departure from Tawaf but a complementary rite. This comparison aids a clearer understanding of the concept of جُنَاح.
In response to an inquiry from an infallible source regarding the obligation or recommendation of Say, it is stated that فَلَا جُنَاحَ denotes permissibility, and the obligation of Say is inferred from narrations and jurisprudential consensus. This illustrates the distinction between the apparent meaning of the verse and jurisprudential rulings.
Verse 158 of Surah Al-Baqarah is introduced as the practical embodiment of preceding verses such as And seek help through patience and prayer and Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the guided. This verse manifests theoretical concepts like patience, migration, and guidance in the form of Hajj and Umrah rituals operationally.
The concept of guidance (ihtid) in preceding verses implies practical direction. Hajj, as the most operational act of worship, encompasses all forms of movement and stillness, horizontal and vertical, embodying the reality of Indeed we belong to Allah, and indeed to Him we shall return. This act, encompassing all possible motions in naturefrom blood and hair to rest and movementis the utmost form of divine worship.
The Ihram garment, as a symbol of returning to God (Indeed to Him we shall return), detaches the pilgrim from worldly attachments and positions him before God. This act is a tangible manifestation of submission and humility, directing the pilgrim towards God.
From a sociological perspective, some individuals donning the Ihram garment have been described as criminal ihram-wearers due to improper actions. This critique underscores the necessity of attending to the inner dimensions of religious acts since outward form, devoid of sincere inner piety, lacks value.
Certain verses, including the one under discussion and the ablution verse (Wash your faces and your hands up to the elbows), appear superficially more compatible with Sunni jurisprudential rulings. This fact highlights the necessity of interpreting Quranic verses in light of the narrations from the Infallible Imams, as the apparent meaning may diverge from Shia jurisprudence.
Derivational science (ilm al-ishtiqq) is introduced as a pivotal tool in precise understanding of Quranic vocabulary.