The exegesis of verse 197 of Surah Al-Baqarah, centred upon the phrase "Al-ajju Ashhurun Malmtun" (The pilgrimage is during well-known months) and the prohibition of immorality and disputes, opens a window towards elucidating the multifaceted dimensions of Hajj in Islamic doctrine. This verse, akin to a brilliant jewel within the Divine discourse, unveils the historical, jurisprudential, social, and political realities of this obligation. The present treatise, adopting a scientific and systematic approach, analyses this verse by employing historical, jurisprudential, theological, and sociological perspectives to explore its epistemological layers. The aim is to provide a comprehensive and profound interpretation that not only clarifies the devotional aspects of Hajj but also explicates its role as a unifying locus for the Islamic Ummah and a reformer of cultural and political deviations.
Verse 197 of Surah Al-Baqarah, with its multi-layered structure, depicts the historical and jurisprudential realities of Hajj. This comprehensiveness attests to the multifaceted nature of the Qurn, which, like a profound ocean, encompasses numerous meanings. From a discourse analysis perspective, the verse not only delineates legal rulings but also alludes to its historical and social contexts.
Unlike religions that merely issue commands, Islam is descriptive. This characteristic, like a painter who portrays beauty without intervening in the viewers perception, highlights the rationality and populism of the religion. From the philosophy of religion viewpoint, this descriptiveness renders Islam a people-centred faith that harmonises with reason and custom.
A descriptive religion is rational, reasonable, popular, customary, general, and universal. These features, like sturdy pillars, demonstrate the flexibility and dynamism of Islam in addressing human needs. From the sociology of religion perspective, these traits transform Islam into a social religion aligned with human nature.
The Noble Qurn, unlike the Torah and the Gospel which adopt a commanding approach, was revealed in a descriptive manner. This distinction, like a branch grown from a pristine root, indicates the authenticity and uniqueness of the Qurn. From comparative religious studies perspective, this feature places the Qurn in a distinguished position.
Some allege that the Noble Qurn is derived from the Torah and the Gospel. This accusation, like a cloud obscuring the sun of truth, necessitates a scholarly and methodical response. From Islamic theology viewpoint, the authenticity of the Noble Qurn as Divine speech is beyond reproach.
Due to various obstacles, Muslims have failed to adequately defend the authenticity of the Noble Qurn. This deficiency, like a flaw in the edifice of religious knowledge, calls for a revision of scientific and theological methodologies. Scholarly defence is a step towards clarifying the truth.
Islam, like a gardener pruning unhealthy branches, corrects rational and customary deviations. This correction, from the jurisprudential viewpoint, points to the instructive nature of rulings aimed at guiding society towards perfection.
"Al-ajju Ashhurun Malmtun ۚ Fa-man faraa fhinna al-ajja fa-l rafatha wa-l fusqa wa-l jidal(a) f al-ajj ۚ Wa-m tafal min khayrin yalamhu Allah ۚ Wa-tazawwadu fa-inna khayra al-zdi al-taqw ۚ Wa-ittaqn y l al-albb."
Translation: The pilgrimage is during well-known months. Therefore, whoever has made Hajj obligatory upon himself therein, let there be no sexual relations, nor wrongdoing, nor disputes during the pilgrimage. And whatever good you do, Allah knows it. And take provisions, but indeed the best provision is Taqwa (God-consciousness). And fear Me, O you of understanding.
The phrase "Ashhurun Malmtun" refers to the months of Shawwal, Dhu al-Qidah, and Dhu al-ijjah which, like specified seasons in the religious calendar, define the time for performing the obligation of Hajj. From a jurisprudential perspective, this timing is a necessary condition for the validity of Hajj.
The term "Malmt" denotes public awareness of the Hajj period. This customary nature, like a clear stream, reflects the popular character of this obligation. From a rhetorical viewpoint, the use of "Malmt" exemplifies the brevity of Divine speech which conveys the greatest meaning with minimal words.
Islam, by emphasising "Ashhurun Malmtun", stabilised the timing of Hajj and prevented its advancement or delay. This affirmation, like a strong pillar, preserves religious discipline against deviations. Historically, this measure contributed to preserving the Abrahamic tradition.
The pre-Islamic Arabs altered the timing of Hajj for economic reasons. This deviation, akin to interference in Divine order, was reproached. Islam rectified this incorrect custom by stabilising the Hajj period.
Islam affirmed the Abrahamic tradition in Hajj and safeguarded it, like a precious jewel, from distortion. From Islamic theological viewpoint, the Prophet Abraham (peace be upon him) serves as an eternal exemplar central to this obligation.
The phrase "Ashhurun Malmtun" is analogous to "Aalla Allahu al-baya" (Allah has permitted sale), confirming customary law. This similarity, like a bridge connecting Divine rulings and social customs, reflects the rationality of religion.
The disbelievers equated sale with usury. This ignorance, like a veil over the truth, required correction. Jurisprudentially, the prohibition of usury and its distinction from sale is a fundamental principle in Shariah.
Hajj is performed in lunar months, which, like a dynamic cycle, encompass diversity and flexibility. This characteristic is a necessary condition for fulfilling this obligation from a jurisprudential standpoint.
The term "Al-ajj" is repeated thrice in the verse. This repetition, like a rhythmic melody, emphasises the significance and exalted status of Hajj. From a rhetorical perspective, it serves as a promotional device to capture the audiences attention.
The triple repetition of "Al-ajj" encompasses three distinct meanings: designation (the time of Hajj), obligation (its compulsory nature), and performance (the execution of rites). These meanings, like branches of a sturdy tree, reveal the various dimensions of the obligation.
The repetition of "Al-ajj" carries political and propagandistic weight. Hajj, as a vast arena, serves as the unifying base for Muslims and a means of promoting Islamic values. From the sociology of religion perspective, this obligation plays a pivotal role in strengthening the bonds of the Islamic Ummah.
Politics in the past, like a sacred jewel, was highly valued by philosophers such as Plato and Aristotle. This sanctity, from the history of philosophy perspective, is rooted in Divine wisdom and connects politics to serving society.
Certain religious scholars have described philosophers such as Socrates and Aristotle as exalted figures, near to prophets. This viewpoint, like a bridge between Divine wisdom and human philosophy, highlights the value of wisdom.
Platos ideal city, like an unattainable ideal, emphasises asceticism and detachment of the ruler. This concept, from political philosophy perspective, aligns with
