The exegesis of verses 198 and 199 of Surah Al-Baqarah serves as a gateway towards a profound understanding of divine rulings and knowledge in the light of the rites of Hajj, which addresses not only the juridical aspects but also the spiritual, social, and rhetorical dimensions of these verses. This treatise, relying upon deep Quranic perspectives and employing a scientific and systematic approach, analyses these verses by utilising etymological examination of terminology, elucidation of the criteria of rulings, and emphasising the connection between jurisprudence and contemporary societal needs, thus reconstructing the meaning of these verses in a lofty and academic framework. The objective is to provide an exegesis that, while faithful to the original content, responds to the inquiries of learned audiences with a lucid and dignified language.
Juridical rulings, especially within the context of the verses concerning Hajj, are not merely a set of external commands but are intertwined with criteria and contexts whose aim is to guide humankind towards spiritual and social perfection. Separation of these criteria from the rulings results in a rigid and lifeless jurisprudence devoid of attraction and influence in contemporary society, particularly among the educated younger generation.
Verses 198 and 199 of Surah Al-Baqarah, while articulating the rulings of Hajj, including the journey from Arafat to Mashar al-Haram and the remembrance of God, point to objectives beyond mere external observance. These verses emphasise dhikr (remembrance), istighfar (seeking forgiveness), and the pursuit of divine grace, focusing on inner transformation and spiritual elevation.
Islamic jurisprudence, in the light of Quranic verses, must achieve dynamism through precise recognition of social matters and the elucidation of the philosophy of rulings. This dynamism depends on the linkage of rulings with spiritual and ethical objectives, clearly manifested in the verses concerning Hajj.
Jurisprudence based solely on blind adherence and external implementation of rulings cannot meet the needs of a society that, following social and cultural transformationsespecially in the contemporary eraseeks rationale and logic within religious rulings. Such jurisprudence, due to the absence of reasoning and criteria analysis, lacks public acceptance.
The verses under consideration, with their emphasis on dhikr and istighfar, demonstrate the profound connection of rulings with spiritual and ethical aims. They require the pilgrims, after departing from Arafat, to engage in the remembrance of God at Mashar al-Haram, signalling attention to the spiritual and moral dimension of Hajj.
Within the Quranic culture, acts of worship such as Hajj are designed not solely for external performance but to effectuate internal and social transformation. Religious knowledge must highlight these objectives and guide jurisprudence towards vitality.
Ancient traditions, such as Chaharshanbe Suri and Nowruz, which are intertwined with nature and the culture of the people, cannot be prohibited by rigid and unreasoned rulings. These traditions, due to their deep-rootedness in societal culture, require jurisprudential interpretation that aligns with the needs and values of the people.
The verses of Hajj employ vocabulary such as afadtum to indicate harmony with nature and the spiritual journey of the human being. This term refers to the collective and sincere movement of pilgrims from Arafat to Mashar al-Haram, accompanied by inner purity and clarity.
Islamic jurisprudence must present rulings with thorough knowledge of social and cultural subjects, in a manner consistent with the deeply rooted values of society rather than in opposition to them.
Dynamic jurisprudence rests upon three fundamental pillars: subject analysis, which entails precise recognition of social and cultural issues; criteria analysis, which focuses on elucidating the objectives and philosophy of rulings; and ruling, the juridical conclusion based upon these two pillars.
Verses 198 and 199 of Surah Al-Baqarah, through the explanation of the stages of Hajj, including the act of afadah, remembrance, and seeking forgiveness, exemplify this triadic framework. Subject analysis appears in the understanding of the Hajj rites, criteria analysis in elucidating their spiritual objectives, and ruling in the divine injunctions of these verses.
This framework enables jurisprudence to align with contemporary societal needs, transitioning from stasis to dynamism and social influence.
Translation: There is no blame upon you for seeking bounty from your Lord. So when you depart from Arafat, remember Allah at Mashar al-Haram, and remember Him as He has guided you, and indeed you were before that among those astray.
The word afadtum, derived from the root fawdha, connotes flowing and clarity, akin to the movement of water. This term refers to the collective and sincere movement of the pilgrims from Arafat to Mashar al-Haram, accompanied by purity and inner illumination.
The Quranic choice of the word afadtum demonstrates rhetorical and semantic precision, aligning the external movement of the pilgrims with purity and inner sincerity. This movement is not merely geographical but a spiritual journey towards awareness and consciousness.
The root fawdha, with its connotation of clarity and flow, points to the harmony between nature and the human spirit. This lexical choice reveals the depth of Quranic eloquence.
The etymology of Quranic vocabulary such as fawdha, shaar, and dhikr serves as a scientific tool for penetrating the depths of the verses meanings. Neglecting these roots leads to superficial comprehension of the Holy Quran.
In verse 198, words such as afadtum and inda al-mashar al-haram, through their semantic roots, explicate the spiritual and social dimensions of Hajj. These terms encompass the spectrum from external movement to inner awareness.
Etymology acts as a guiding light in exegesis, facilitating a more precise and profound understanding of Quranic knowledge and preventing superficial and incomplete interpretations.
The Holy Quran, with its unparalleled eloquence and articulateness, surpasses every other literary work, including the great collections of poets such as Hafez and Saadi. This superiority is manifest in the precise selection of vocabulary and rhetorical structures of its verses.
Verses 198 and 199 of Surah Al-Baqarah, with terms like afadtum and fadhkuru, exemplify the Quranic eloquence and articulateness, for which no substitutes exist.
The Quranic eloquence manifests not only in word choice but in the connection between apparent and inner meanings, exhibiting unprecedented depth and beauty, the interpretation of which requires profound literary and spiritual knowledge.
Translation: So when you depart from Arafat, remember Allah at Mashar al-Haram.
