2. Al-Baqara

And fight in the way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors (190)And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers (191)But if they cease, then Allah is Oft-Forgiving, Most Merciful (192)And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and the religion (all and every kind of worship) is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimin (the polytheists and wrongdoers)(193)

The Command to fight Those Who fight Muslims and killing Them wherever They are found

Abu Ja'far Ar-Razi said that Ar-Rabi' bin Anas said that Abu Al-'Aliyah commented on what Allah said:

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ

(And fight in the way of Allah those who fight you,)

Abu Al-'Aliyah said, "This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger ﷺ used to fight only those who fought him and avoid non-combatants. Later, Surat Bara'ah (chapter 9 in the Qur'an) was revealed." 'Abdur-Rahman bin Zayd bin Aslam said similarly, then he said that this was later abrogated by the Ayah:

فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ

(then kill them wherever you find them)(9:5).

However, this statement is not plausible, because Allah's statement:

الَّذِينَ يُقَاتِلُونَكُمْ

(...those who fight you) applies only to fighting the enemies who are engaged in fighting Islam and its people. So the Ayah means, 'Fight those who fight you', just as Allah said (in another Ayah):

وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً

(...and fight against the Mushrikin collectively as they fight against you collectively.)(9:36)

This is why Allah said later in the Ayah:

وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ

(And kill them wherever you find them, and turn them out from where they have turned you out.) meaning, 'Your energy should be spent on fighting them, just as their energy is spent on fighting you, and on expelling them from the areas from which they have expelled you, as a law of equality in punishment.'

The Prohibition of mutilating the Dead and stealing from the captured Goods

Allah said:

وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

(but transgress not the limits. Truly, Allah likes not the transgressors.)

This Ayah means, 'Fight for the sake of Allah and do not be transgressors,' such as, by committing prohibitions. Al-Hasan Al-Basri stated that transgression (indicated by the Ayah), "includes mutilating the dead, theft (from the captured goods), killing women, children and old people who do not participate in warfare, killing priests and residents of houses of worship, burning down trees and killing animals without real benefit." This is also the opinion of Ibn 'Abbas, 'Umar bin …

And fight in the way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors (190)And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers (191)But if they cease, then Allah is Oft-Forgiving, Most Merciful (192)And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and the religion (all and every kind of worship) is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimin (the polytheists and wrongdoers)(193)

The Command to fight Those Who fight Muslims and killing Them wherever They are found

Abu Ja'far Ar-Razi said that Ar-Rabi' bin Anas said that Abu Al-'Aliyah commented on what Allah said:

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ

(And fight in the way of Allah those who fight you,)

Abu Al-'Aliyah said, "This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger ﷺ used to fight only those who fought him and avoid non-combatants. Later, Surat Bara'ah (chapter 9 in the Qur'an) was revealed." 'Abdur-Rahman bin Zayd bin Aslam said similarly, then he said that this was later abrogated by the Ayah:

فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ

(then kill them wherever you find them)(9:5).

However, this statement is not plausible, because Allah's statement:

الَّذِينَ يُقَاتِلُونَكُمْ

(...those who fight you) applies only to fighting the enemies who are engaged in fighting Islam and its people. So the Ayah means, 'Fight those who fight you', just as Allah said (in another Ayah):

وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً

(...and fight against the Mushrikin collectively as they fight against you collectively.)(9:36)

This is why Allah said later in the Ayah:

وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ

(And kill them wherever you find them, and turn them out from where they have turned you out.) meaning, 'Your energy should be spent on fighting them, just as their energy is spent on fighting you, and on expelling them from the areas from which they have expelled you, as a law of equality in punishment.'

The Prohibition of mutilating the Dead and stealing from the captured Goods

Allah said:

وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

(but transgress not the limits. Truly, Allah likes not the transgressors.)

This Ayah means, 'Fight for the sake of Allah and do not be transgressors,' such as, by committing prohibitions. Al-Hasan Al-Basri stated that transgression (indicated by the Ayah), "includes mutilating the dead, theft (from the captured goods), killing women, children and old people who do not participate in warfare, killing priests and residents of houses of worship, burning down trees and killing animals without real benefit." This is also the opinion of Ibn 'Abbas, 'Umar bin …

And fight in the way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors (190)And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers (191)But if they cease, then Allah is Oft-Forgiving, Most Merciful (192)And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and the religion (all and every kind of worship) is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimin (the polytheists and wrongdoers)(193)

The Command to fight Those Who fight Muslims and killing Them wherever They are found

Abu Ja'far Ar-Razi said that Ar-Rabi' bin Anas said that Abu Al-'Aliyah commented on what Allah said:

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ

(And fight in the way of Allah those who fight you,)

Abu Al-'Aliyah said, "This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger ﷺ used to fight only those who fought him and avoid non-combatants. Later, Surat Bara'ah (chapter 9 in the Qur'an) was revealed." 'Abdur-Rahman bin Zayd bin Aslam said similarly, then he said that this was later abrogated by the Ayah:

فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ

(then kill them wherever you find them)(9:5).

However, this statement is not plausible, because Allah's statement:

الَّذِينَ يُقَاتِلُونَكُمْ

(...those who fight you) applies only to fighting the enemies who are engaged in fighting Islam and its people. So the Ayah means, 'Fight those who fight you', just as Allah said (in another Ayah):

وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً

(...and fight against the Mushrikin collectively as they fight against you collectively.)(9:36)

This is why Allah said later in the Ayah:

وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ

(And kill them wherever you find them, and turn them out from where they have turned you out.) meaning, 'Your energy should be spent on fighting them, just as their energy is spent on fighting you, and on expelling them from the areas from which they have expelled you, as a law of equality in punishment.'

The Prohibition of mutilating the Dead and stealing from the captured Goods

Allah said:

وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

(but transgress not the limits. Truly, Allah likes not the transgressors.)

This Ayah means, 'Fight for the sake of Allah and do not be transgressors,' such as, by committing prohibitions. Al-Hasan Al-Basri stated that transgression (indicated by the Ayah), "includes mutilating the dead, theft (from the captured goods), killing women, children and old people who do not participate in warfare, killing priests and residents of houses of worship, burning down trees and killing animals without real benefit." This is also the opinion of Ibn 'Abbas, 'Umar bin …

And spend in the cause of Allah and do not throw yourselves into destruction, and do good. Truly, Allah loves Al-Muhsinin (those who do good)(195)

The Command to spend in the Cause of Allah

Al-Bukhari recorded that Hudhayfah said:

وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

(And spend in the cause of Allah and do not throw yourselves into destruction.)

"It was revealed about spending." Ibn Abu Hatim reported him saying similarly. He then commented, "Similar is reported from Ibn 'Abbas, Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan."

Aslam Abu 'Imran said, "A man from among the Ansar broke enemy (Byzantine) lines in Constantinople (Istanbul). Abu Ayyub Al-Ansari was with us then. So some people said, 'He is throwing himself to destruction.' Abu Ayyub said, 'We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah's Messenger ﷺ who participated in Jihad with him and aided and supported him. When Islam became strong, we, the Ansar, met and said to each other, 'Allah has honored us by being the Companions of His Prophet ﷺ and in supporting him until Islam became victorious and its following increased. We had before ignored the needs of our families, estates and children. Warfare has ceased, so let us go back to our families and children and attend to them.' So this Ayah was revealed about us:

وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

(And spend in the cause of Allah and do not throw yourselves into destruction.) the destruction refers to staying with our families and estates and abandoning Jihad'." This was recorded by Abu Dawud, At-Tirmidhi, An-Nasa'i, 'Abd bin Humayd in his Tafsir, Ibn Abu Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Ya'la in his Musnad, Ibn Hibban and Al-Hakim. At-Tirmidhi said; "Hasan, Sahih, Gharib" Al-Hakim said, "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it."

Abu Dawud's version mentions that Aslam Abu 'Imran said, "We were at (the siege of) Constantinople. Then, 'Uqbah bin 'Amr was leading the Egyptian forces, while the Syrian forces were led by Fadalah bin 'Ubayd. Later on, a huge column of Roman (Byzantine) soldiers departed the city, and we stood in lines against them. A Muslim man raided the Roman lines until he broke through them and came back to us. The people shouted, 'All praise is due to Allah! He is sending himself to certain demise.' Abu Ayyub said, 'O people! You explain this Ayah the wrong way. It was revealed about us, the Ansar when Allah gave victory to His religion and its following increased. We said to each other, 'It would be better for us now if we return to our estates and attend to them.' Then Allah revealed this Ayah (2:195)'."

Abu Bakr bin 'Aiyash reported that Abu Ishaq As-Subai'y related that a man said to Al-Bara' bin 'Azib, "If I raided the enemy lines alone and they kill me, would I be throwing myself to certain demise?" He said, "No. Allah said to His Messenger ﷺ:

فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ

(Then fight (O Muhammad ﷺ) in the cause of …

And complete Hajj and 'Umrah for Allah. But if you are prevented, then sacrifice a Hady that you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either fasting or giving Sadaqah or a sacrifice. Then if you are in safety and whosoever performs the 'Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford, but if he cannot (afford it), he should fast for three days during Hajj and seven days after his return, making ten days in all. This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah). And fear Allah much and know that Allah is severe in punishment (196)

The Command to complete Hajj and 'Umrah

After Allah mentioned the rulings for fasting and Jihad, he explained the rituals by commanding the Muslims to complete Hajj and 'Umrah, meaning, to finish the rituals of Hajj and 'Umrah after one starts them. This is why Allah said afterwards:

فَإِنْ أُحْصِرْتُمْ

(But if you are prevented) meaning, if your way to the House is obstructed, and you are prevented from finishing it. This is why the scholars agree that starting the acts of Hajj and 'Umrah requires one to finish them. As for Makhul, he said, "Complete, means to start them from the Miqat (areas the Prophet ﷺ designated to assume Ihram from)." 'Abdur-Razzaq said that Az-Zuhri said: "We were told that 'Umar commented on:

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ

(And complete Hajj and 'Umrah for Allah.) "Complete Hajj and 'Umrah means performing each of them separately, and to perform 'Umrah outside of the months of Hajj, for Allah the Exalted says:

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ

(The Hajj (pilgrimage) is (in) the well-known (lunar year) months.)"

As-Suddi said,

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ

(And complete Hajj and 'Umrah for Allah.) means, "Maintain the performance of Hajj and 'Umrah." Ibn 'Abbas was reported to have said, "Hajj is 'Arafat, while 'Umrah is Tawaf." Al-A'mash related that Ibrahim said that 'Alqamah commented on Allah's statement:

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ

(And complete Hajj and 'Umrah for Allah.) "Abdullah (Ibn Mas'ud) recited it this way: 'Complete Hajj and 'Umrah to the House, so that one does not exceed the area of the House during the 'Umrah'." Ibrahim then said, "I mentioned this statement to Sa'id bin Jubayr and he said; 'Ibn 'Abbas also said that.'" Sufyan reported that Ibrahim said that 'Alqamah said (regarding the Ayah 2:196), "Perform the Hajj and 'Umrah to the House." Ath-Thawri reported that Ibrahim read (the Ayah), "Perform the Hajj and 'Umrah to the House."

If One is prevented while in Route, He slaughters the Sacrifice, shaves his Head and ends Ihram

Allah's statement:

فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ

(But if you are prevented, sacrifice a Hady (animals for sacriface) such as you can afford,) was revealed in the sixth year of Hijrah, the year of the treaty of Al-Hudaybiyyah when the polytheists prevented Allah's Messenger ﷺ from reaching the House. …

The Hajj (pilgrimage) is (in) the well-known months. So whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, Allah knows it. And take provisions for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding (197)

When does Ihram for Hajj start?

Allah said:

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ

(The Hajj is (in) the well-known months.)

This Ayah indicates that Ihram for Hajj only occurs during the months of Hajj. This was reported from Ibn 'Abbas, Jabir, 'Ata', Tawus and Mujahid. The proof for this is Allah's statement that Hajj occurs during known, specific months, which indicates that Hajj is not allowed before that, just as the prayer has a fixed time (before which one's prayer is not accepted).

Ash-Shafi'i recorded that Ibn 'Abbas said, "No person should assume Ihram for Hajj before the months of the Hajj, for Allah said:

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ

(The Hajj is (in) the well-known months.)

Ibn Khuzaymah reported that Ibn 'Abbas said, "No Ihram for Hajj should be assumed, except during the months of Hajj, for among the Sunnah of Hajj is that one assume Ihram for it during the Hajj months. " This is an authentic narration and the Companion's statement that such and such is among the Sunnah is considered as a Hadith of the Prophet ﷺ, according to the majority of the scholars. This is especially the case when it is Ibn 'Abbas who issued this statement, as he is the Tarjuman (translator, interpreter, explainer) of the Qur'an.

There is a Hadith about this subject too. Ibn Marduwyah related that Jabir narrated that the Prophet ﷺ said:

لَا يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ إِلَّا فِي أَشْهُرِ الْحَجِّ

(No one should assume Ihram for Hajj, but during the months of Hajj.)

The chain of narrators for this Hadith is reasonable. Ash-Shafi'i and Al-Bayhaqi recorded this Hadith from Ibn Jurayj who related that Abu Az-Zubayr said that he heard Jabir bin 'Abdullah being asked, "Does one assume Ihram for Hajj before the months of the Hajj?" He said, "No." This narration is more reliable than the narration that we mentioned from the Prophet ﷺ. In short, this statement is the opinion of the Companion, supported by Ibn 'Abbas' statement that it is a part of the Sunnah not to assume Ihram for Hajj before the months of the Hajj. Allah knows best.

The Months of Hajj

Allah said:

أَشْهُرٌ مَّعْلُومَاتٌ

(...the well-known months.)

Al-Bukhari said that Ibn 'Umar said that these are Shawwal, Dhul-Qa'dah and the first ten days of Dhul-Hijjah. This narration for which Al-Bukhari did not mention the chain of narrators, was collected by a continuous chain of narrators that Ibn Jarir rendered authentic, leading to Ibn 'Umar, who said:

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ

(The Hajj (pilgrimage) is (in) the well-known (lunar year) months.) "which are Shawwal, Dhul-Qa'dah and the (first) ten days of Dhul-Hijjah." Its chain is Sahih. Al-Hakim also recorded it in his Mustadrak, and he said,"It meets the criteria of the Two Shaykhs."

This statement is also …

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 (198)

Commercial Transactions during Hajj

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 تَبْتَغُوا فَضْلًا 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 تَبْتَغُوا فَضْلًا 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-Mu'tamir, Qatadah, Ibrahim An-Nakha'i, 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 تَبْتَغُوا فَضْلًا 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 ﷺ, 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 ﷺ and asked him about what you asked me, and the Prophet ﷺ did not answer him until Jibril came down with this Ayah:

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ

(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading).) The Prophet ﷺ 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 فَاذْكُرُوا اللَّهَ 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 Ya'mar Ad-Diyli said that he heard Allah's Messenger ﷺ saying:

الْحَجُّ عَرَفَاتٌ - ثَلَاثًا - فَمَنْ أَدْرَكَ عَرَفَةَ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ فَقَدْ أَدْرَكَ، وَأَيَّامُ مِنًى ثَلَاثَــةٌ، فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ …

Then depart from the place whence all the people depart and ask Allah for His forgiveness. Truly, Allah is Oft-Forgiving, Most-Mercifu (199)

The Order to stand on 'Arafat and to depart from it

This Ayah contains Allah's order to those who stand at 'Arafat to also move on to Al-Muzdalifah, so that they remember Allah at Al-Mash'ar Al-Haram. Allah commands the Muslim to stand with the rest of the pilgrims at 'Arafat, unlike Quraysh who (before Islam) used to remain in the sanctuary, near Al-Muzdalifah, saying that they are the people of Allah's Town and the servants of His House. Al-Bukhari reported that 'A'ishah said, "Quraysh and their allies, who used to be called Al-Hums, used to stay in Al-Muzdalifah while the rest of the Arabs would stand at 'Arafat. When Islam came, Allah commanded His Prophet ﷺ to stand at 'Arafat and then proceed from there. Hence Allah's statement:

مِنْ حَيْثُ أَفَاضَ النَّاسُ

(...from the place whence all the people depart.)

This was also said by Ibn 'Abbas, Mujahid, 'Ata', Qatadah and As-Suddi and others. Ibn Jarir chose this opinion and said that there is Ijma' (a consensus among the scholars) for it.

Imam Ahmad reported that Jubayr bin Mut'im said, "My camel was lost and I went out in search of it on the day of 'Arafah, and I saw the Prophet ﷺ standing in 'Arafat. I said to myself, 'By Allah he is from the Hums. What has brought him here?'" This Hadith is also reported in the Sahihayn.

Al-Bukhari reported that Ibn 'Abbas said that 'depart' mentioned in the Ayah refers to proceeding from Al-Muzdalifah to Mina to stone the pillars. Allah knows best.

Asking Allah for His Forgiveness

Allah said:

وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

(...and ask Allah for His forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.)

Allah frequently orders remembrance of Him after acts of worship are finished. Muslim reported that Allah's Messenger ﷺ used to ask Allah for His forgiveness thrice after the prayer is finished. It is reported in the Two Sahihs that the Prophet ﷺ encouraged Tasbih (saying Subhan Allah, i.e., Glorified is Allah), Tahmid (saying Al-Hamdu Lillah, i.e., praise be to Allah) and Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) thirty-three times each (after prayer).

Ibn Marduwyah collected the Hadith that Al-Bukhari reported from Shaddad bin Aws, who stated that Allah's Messenger ﷺ said:

سَيِّدُ الْاِسْتِغْفَارِ أَنْ يَقُولَ الْعَبْدُ: اللَّهُمَّ أَنْتَ رَبِّي، لَا إِلٰهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي، فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إلَّا أَنْتَ، مَنْ قَالَهَا فِي لَيْلَةٍ فَمَاتَ فِي لَيْلَتِهِ دَخَلَ الْجَنَّــةَ، وَمَنْ قَالَهَا فِي يَوْمِهِ فَمَاتَ دَخَلَ الْجَنَّــةَ

(The master of supplication for forgiveness, is for the servant to say: 'O Allah! You are my Lord, there is no deity worthy of worship except You. You have created me and I am Your servant. I am on Your covenant, as much as I can be, and awaiting Your promise. I seek refuge with You from the evil that I have committed. I admit …

So when you have accomplished your Manasik, remember Allah as you remember your forefathers or with far more remembrance. But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!" and for such there will be no portion in the Hereafter (200)And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire! (201)For them there will be alloted a share for what they have earned. And Allah is swift at reckoning (202)

The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter upon completing the Rites of Hajj

Allah commands that He be remembered after the rituals are performed.

كَذِكْرِكُمْ آبَاءَكُمْ

(...as you remember your forefathers)

Sa'id bin Jubayr said that Ibn 'Abbas said, "During the time of Jahiliyyah, people used to stand during the (Hajj) season, and one of them would say, 'My father used to feed (the poor), help others (end their disputes, with his money), pay the Diyah (i.e., blood money),' and so forth. The only Dhikr that they had was that they would remember the deeds of their fathers. Allah then revealed to Muhammad ﷺ:

فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا

(Remember Allah as you remember your forefathers or with far more remembrance.)

Therefore, remembering Allah the Exalted and Ever High is always encouraged. We should mention that when Allah used "or" in the Ayah, He meant to encourage the people to remember Him more than they remember their forefathers, not that the word entails a doubt (as to which is larger or bigger). This statement is similar to the Ayat:

فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

(...as stones or even worse in hardness)(2:74) and,

يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً

(...fear men as they fear Allah or even more)(4:77) and,

وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ

(And We sent him to a hundred thousand (people) or even more)(37:147) and,

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

(And was at a distance of two bows' length or (even) nearer.)(53:9)

Allah encourages calling Him in supplication after remembering Him, because this will make it more likely that the supplication will be accepted. Allah also criticizes those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter. Allah said:

فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ

(But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!" and for such there will be no portion in the Hereafter.) meaning, they have no share in the Hereafter. This criticism serves to discourage other people from imitating those mentioned.

Sa'id bin Jubayr said that Ibn 'Abbas said, "Some bedouins used to come to the standing area ('Arafat) and supplicate saying, 'O Allah! Make it a rainy year, a fertile year and a year of good child bearing.' They would not mention any of the affairs of the Hereafter. Thus, Allah revealed about them:

فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي …