Al-Baqarah Verse 198

There is no blame on you for seeking the bounty of your Lord ˹during this journey˺.[[ By trading during ḥajj season. ]] When you return from ’Arafât,[[ ’Arafât is a hill in Saudi Arabia, near Mecca, which is visited during pilgrimage.]] praise Allah near the sacred place[[ A sacred place called Muzdalifah.]] and praise Him for having guided you, for surely before this ˹guidance˺ you were astray.

There is no blame upon you for seeking the bounty of your Lord [by trading]. But as you leave the plains of ‘Arafāt, remember Allah at the Sacred Site [of Muzdalifah] and remember Him for having guided you, for you were previously among those who had gone astray.

It is no fault in you, that you should seek bounty from your Lord; but when you press on from Arafat, then remember God at the Holy Waymark, and remember Him as He has guided you, though formerly you were gone astray.

but it is no offence to seek some bounty from your Lord. When you surge down from Arafat remember God at the sacred place. Remember Him: He has guided you. Before that you were astray.

No fault it is in you if ye seek grace from your Lord. Then when ye hurry from Arafat, remember Allah near the sacred monument. Remember Him as He hath guided you, and ye were afore of the erring.

It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray.

And there is nothing wrong if you also seek the bounty of your Lord during the pilgrimage. Moreover, when you return from 'Arafat, stay at Mash'aril-Haram (Muzdalifah) and remember Allah. And remember Him just as He has enjoined you, for you had gone astray before this.

It is no sin to seek the favours of your Lord (by trading). When you start from 'Arafat in a concourse, remember God at the monument that is sacred (al-Mash'ar al-haram), and remember Him as He has shown you the way, for in the olden days you we're a people astray.

It is no sin for you that you seek the bounty of your Lord; so when you return from Arafat, remember Allah near the Sacred Symbol (Mash’ar al Haram) – and remember Him in the manner He has guided you; and indeed, before this, you were of the astray.

There is no sin upon you in seeking your Lord’s bounty [during the hajj season]. Then when you stream out of ‘Arafat remember Allah at the Holy Mash‘ar, and remember Him as He has guided you, and earlier you were indeed among the astray.

There is no blame on you that you should seek of the bounty of your Lord (by trading during the Hajj but beware of preoccupation to the extent of neglecting any of the rites of the Hajj.) When you press on in multitude from ‘Arafat (after you have stayed there for some time,) mention God at Mash‘ar al-Haram (al-Muzdalifah); mention Him aware of how He has guided you, for formerly you were surely of those astray.

There is no blame on you that you seek munificence from your Lord (by trading during the time of Hajj). When you pour forth (in large numbers) from `Arafât then glorify Allâh (with still more praises) near Mash`aral- Harâm (- Holy Mosque in Muzdalifah), and remember Him (with gratitude) as He has guided you, though formerly you were certainly amongst the astray.

No offense/guilt/sin (is) on you that you desire grace/favour from your Lord, so if you flowed/spread from Arafat (a mountain), so mention/remember God at the Forbidden/Sacred Place of Worship , and mention/remember Him as He guided you, and that truly you were from before Him from (E) the misguided.

It is no sin for you that you seek the bounty of your Lord; so when you return from Arafat, remember Allah near the Sacred Symbol (Mash’ar al Haram) - and remember Him in the manner He has guided you; and indeed, before this, you were of the astray.

It is no crime to you that you seek the bounty of your Lord; but when you pour forth from Arafat, remember Allah by the Sacred Monument. Remember Him how He guided you, although you were, before this, surely of those who are in error.

There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave 'Arafat, remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mash'ar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray.

It is no sin for you that you seek the bounty of your Lord. So when you press on from ´Arafat, remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones.

There is no blame on you in seeking bounty from your Lord, so when you hasten on from "Arafat", then remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones.

It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.

It is not a sin if you try to make a profit out of the bounty of your Lord (by trading during hajj). When you leave Arafah, commemorate the name of your Lord in Mash'ar, the sacred reminder of God. Commemorate His name as He has given you guidance while prior to that you had been in error.

It shall be no offense for you to seek the bounty of your Lord. When you surge on from Arafat, remember Allah as you approach the Holy Mountain of Mash'ar. Remember Him as it is He who guided you though before that you were amongst the astray.

There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading). Then when you leave `Arafat, remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram. And remember Him (by invoking Allah for all good) as He has guided you, and verily you were before, of those who were astray.

You will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Lord. When you return from Arafat, remember God at the sacred place, and remember Him as He has guided you. Before this you were surely astray.

You commit no error by seeking bounty from your Lord. When you disperse from Arafat, remember God at the Sacred Landmark. And remember Him as He has guided you. Although, before that, you were of those astray.

You would not be at fault if you should seek bounty, sustenance, from your Lord, by engaging in commerce at the Pilgrimage; this was revealed in response to their aversion to such an idea; but when you press on, push on, from `Araft, having stood [in prayer] upon it, then remember God, after the overnight stay at Muzdalifa, by repeating the talbiya [sc. labbayka Llhumm labbayk, `at thy service, O God, at thy service'], the tahll [l ilha ill Llh, `no god but God'] and making supplications, at the Sacred Waymark, a mountain at the end of Muzdalifa, called Quzah. In one hadth, the Prophet (s) stood there remembering God and supplicating until his face began to glow brightly, according to Muslim; and remember Him as He has guided you, to the principal rites of His religion and the rituals of His Pilgrimage (the kf of ka-m, `as', is the particle denoting the reason), though previously, before His guidance, you were astray.

Commercial Transactions during Hajj

Allah says;

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلً مِّن رَّبِّكُمْ

There is no sin on you if you seek the bounty of your Lord.

Al-Bukhari reported that Ibn Abbas said,

"Ukaz, Mijannah and Dhul-Majaz were trading posts during the time of Jahiliyyah. During that era, they did not like the idea of conducting business transactions during the Hajj season. Later, this Ayah was revealed;
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلً مِّن رَّبِّكُمْ
(There is no sin on you if you seek the bounty of your Lord), during the Hajj season."

Abu Dawud and others recorded that Ibn Abbas said,

"They used to avoid conducting business transactions during the Hajj season, saying that these are the days of Dhikr. Allah revealed;
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلً مِّن رَّبِّكُمْ
(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading))."

This is also the explanation of Mujahid, Sa`id bin Jubayr, Ikrimah, Mansur bin Al-Mutamir, Qatadah, Ibrahim An-Nakhai, Ar-Rabi bin Anas and others.

Ibn Jarir reported that Abu Umaymah said that;

when Ibn Umar was asked about conducting trade during the Hajj, he recited the Ayah;
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلً مِّن رَّبِّكُمْ
(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading)).

This Hadith is related to Ibn Umar with a strong chain of narrators.

This Hadith is also related to the Prophet, as Ahmad reported that Abu Umamah At-Taymi said,

"I asked Ibn Umar, `We buy (and sell during the Hajj), so do we still have a valid Hajj?'

He said, `Do you not perform Tawaf around the House, stand at Arafat, throw the pebbles and shave your heads?'

I said, `Yes.'

Ibn Umar said, `A man came to the Prophet and asked him about what you asked me, and the Prophet did not answer him until Jibril came down with this Ayah;
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلً مِّن رَّبِّكُمْ
(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading)).

The Prophet summoned the man and said;You are pilgrims."

Ibn Jarir narrated that Abu Salih said to Umar,

"`O Leader of the faithful! Did you conduct trade transactions during the Hajj?"

He said, "Was their livelihood except during Hajj!"
Standing at Arafat

Allah said;

فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ

Then when you leave Arafat, remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram.
Arafat is the place where one stands during the Hajj and it is a pillar of the rituals of Hajj.

Imam Ahmad and the Sunan compilers recorded that Abdur-Rahman bin Yamar Ad-Diyli said that he heard Allah's Messenger saying;

الْحَجُّ عَرَفَاتٌ ثَلَثًا فَمَنْ أَدْرَكَ عَرَفَةَ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ فَقَدْ أَدْرَكَ وَأَيَّامُ مِنًى ثَلَثَــةٌ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَ إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّر فَلَ إِثْمَ عَلَيه
Hajj is Arafat, (thrice). Hence, those who have stood at Arafat before dawn will have performed (the rituals of the Hajj). The days of Mina are three, and there is no sin for those who move on after two days, or for those who stay.

The time to stand on Arafat starts from noon on the day of Arafah until dawn the next day, which is the day of the Sacrifice (the tenth day of Dhul-Hijjah).

The Prophet stood at Arafat during the Farewell Hajj, after he had offered the Zuhr (noon) prayer, until sunset. He said, "Learn your rituals from me."

In this Hadith (i.e., in the previous paragraph) he said,

"Whoever stood at Arafat before dawn, will have performed (the rituals of Hajj)."

Urwah bin Mudarris bin Harithah bin Lam At-Ta'i said,

"I came to Allah's Messenger at Al-Muzdalifah when it was time to pray. I said, `O Messenger of Allah! I came from the two mountains of Tayy', and my animal became tired and I became tired. I have not left any mountain, but stood on it. Do I have a valid Hajj?'

Allah's Messenger said;

مَنْ شَهِدَ صَلَتَنَا هذِهِ فَوَقَفَ مَعَنَا حَتَّى نَدْفَعَ وَقَدْ وَقَفَ بِعَرَفَةَ قَبْلَ ذلِكَ لَيْلً أَوْ نَهارًا فَقَدْ تَمَّ حَجُّهُ وَقَضَى تَفَثَه

Whoever performed this prayer with us, stood with us until we moved forth, and had stood at Arafat before that, day or night, will have performed the Hajj and completed its rituals."

This Hadith was collected by Imam Ahmad and the compilers of the Sunan, and At-Tirmidhi graded it Sahih.

It was reported that the mount was called Arafat because, as Abdur-Razzaq reported that Ali bin Abu Talib said,

"Allah sent Jibril to Prophet Ibrahim and he performed Hajj for him (to teach him its rituals).

When Ibrahim reached Arafat he said, `I have Araftu (I know this place).'

He had come to that area before. Thereafter, it was called Arafat."

Ibn Al-Mubarak said that Ata said,

"It was called Arafat because Jibril used to teach Ibrahim the rituals of Hajj. Ibrahim would say, `I have Araftu, I have Araftu.' It was thereafter called Arafat."

Similar statements were attributed to Ibn Abbas, Ibn Umar and Abu Mijlaz.

Allah knows best.
Arafat is also called Al-Mash`ar Al-Haram, Al-Mash`ar Al-Aqsa and Ilal, while the mount that is in the middle of Arafat is called Jabal Ar-Rahmah (Mount of Mercy).
The Time to leave Arafat and Al-Muzdalifah

Ibn Abu Hatim reported that Ibn Abbas said,

"During the time of Jahiliyyah, the people used to stand at Arafat. When the sun would be on top of the mountains, just as the turban is on top of a man's head, they would move on. Allah's Messenger delayed moving from Arafat until sunset."

Ibn Marduwyah related this Hadith and added,

"He then stood at Al-Muzdalifah and offered the Fajr (Dawn) prayer at an early time. When the light of dawn broke, he moved on."

This Hadith has a Hasan chain of narrators.

The long Hadith that Jabir bin Abdullah narrated, which Muslim collected, stated,

"The Prophet kept standing there (meaning at Arafat) until sunset, when the yellow light had somewhat gone and the disc of the sun had disappeared. Then, the Prophet made Usamah sit behind him, and in order to keep her under control, pulled the nose string of Al-Qaswa' so hard, that its head touched the saddle. He gestured with his right hand and said, "Proceed calmly people, calmly!"

Whenever he happened to pass over an elevated tract of sand, he lightly loosened the nose string of his camel till she climbed up and this is how they reached Al-Muzdalifah.

There, he led the Maghrib (Evening) and Isha (Night) prayers with one Adhan and two Iqamah (which announces the imminent start of the acts of the prayer) and did not glorify Allah in between them (i.e., he did not perform voluntary Rak`ah).

Allah's Messenger then laid down till dawn and offered the Fajr (Dawn) prayer with Adhan and Iqamah, when the morning light was clear.

He again mounted Al-Qaswa', and when he came to Al-Mash`ar Al-Haram, he faced towards Qiblah, supplicated to Allah, glorifying Him and saying, La ilaha illallah, and he continued standing until the daylight was very clear. He then went quickly before the sun rose."

It is reported in the Two Sahihs that Usamah bin Zayd was asked, "How was the Prophet's pace when he moved?"

He said, "Slow, unless he found space, then he would go a little faster."
Al-Mash`ar Al-Haram

Abdur-Razzaq reported that Ibn Umar said that all of Al-Muzdalifah is Al-Mash`ar Al-Haram.

It was reported that Ibn Umar was asked about Allah's statement;
فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ
(...remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram), he said,

"It is the Mount and the surrounding area."

It was reported that;
Al-Mash`ar Al-Haram is what is between the two Mounts (refer to the following Hadith), as Ibn Abbas, Sa`id bin Jubayr, Ikrimah, Mujahid, As-Suddi, Ar-Rabi bin Anas, Al-Hasan and Qatadah have stated.

Imam Ahmad recorded that Jubayr bin Mut`im narrated that the Prophet said;

كُلُّ عَرَفَاتٍ مَوْقِفٌ وَارْفَعُوا عَنْ عُرَنَةَ

وَكُلُّ مُزْدَلِفَةَ مَوْقِفٌ وَارْفَعُوا عَنْ مُحَسِّرٍ

وَكُلُّ فِجَاجِ مَكَّةَ مَنْحَرٌ وَكُلُّ أَيَّامِ التَّشْرِيقِ ذَبْح

All of Arafat is a place of standing, and keep away from Uranah.

All of Al-Muzdalifah is a place for standing, and keep away from the bottom of Muhassir.

All of the areas of Makkah are a place for sacrifice, and all of the days of Tashriq are days of sacrifice.

Allah then said;

وَاذْكُرُوهُ كَمَا هَدَاكُمْ

And remember Him (by invoking Allah for all good) as He has guided you.

This Ayah reminds Muslims of Allah's bounty on them that He has directed and taught them the rituals of Hajj according to the guidance of Prophet Ibrahim Al-Khalil.

This is why Allah said;

وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّألِّينَ


and verily, you were, before, of those who were astray.

It was said that this Ayah refers to the condition before the guidance or the Qur'an or the Messenger, all of which are correct meanings