Tafsir of the Hajj Verses: Qur’an 2:158, 2:196–203 and 22:26–37

The Hajj verses of the Qur’an are the foundation of every rite you perform in Makkah. This page gathers the main Hajj verses — Surah al-Baqarah 2:158 and 2:196–203, and Surah al-Hajj 22:26–37 — and explains each passage with its context of revelation, the explanation of the classical commentators and the practical lessons for your own Hajj or Umrah.

We follow mainstream Sunni scholarship and the classical tafsirs of Ibn Kathir, al-Tabari, al-Qurtubi and al-Sa‘di. The English renderings are our own paraphrases; read a published translation on Quran.com alongside them.

Where the Hajj verses are found in the Qur’an

The Hajj verses that set out the rites in detail come in two blocks: Surah al-Baqarah, where 2:158 deals with sa‘i and 2:196–203 give the core rulings, and Surah al-Hajj, which links the rites back to Ibrahim (peace be upon him).

Two shorter groups of Hajj verses complete the picture: 3:96–97 (the obligation) and 2:125–128 (the building of the Kaaba). Read together, they show that the rites are acts of worship rooted in tawhid and the legacy of Ibrahim.

Hajj verses on Safa and Marwah: Qur’an 2:158

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ

Meaning (paraphrased): Safa and Marwah are among the symbols Allah has appointed. So whoever performs Hajj to the House or Umrah commits no wrong by going back and forth between them. And whoever does good voluntarily — Allah appreciates it and knows it fully.

Context of revelation

‘Urwah ibn al-Zubayr asked ‘A’ishah whether “no wrong” meant sa‘i was optional. She explained that some of the Ansar, before Islam, entered ihram for the idol Manat and felt it sinful to go between Safa and Marwah; when they became Muslim they asked the Prophet ﷺ, and this verse was revealed. She added that the Prophet ﷺ established the walk, so no one may leave it (al-Bukhari and Muslim).

As Ibn Kathir and al-Qurtubi explain, “no wrong” answers a specific worry; it does not make sa‘i merely permitted. The majority hold sa‘i to be a pillar of Hajj and Umrah; the Hanafi school counts it as an obligation made up for by a sacrifice.

When the Prophet ﷺ approached Safa he recited the opening of this verse and said, “I begin with what Allah began with,” as Jabir reports in Sahih Muslim. That is why sa‘i starts at Safa.

Completing Hajj and Umrah: the Hajj verses of 2:196

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ

This is the opening phrase; the full verse is long, so read it on Quran.com (2:196).

Meaning (paraphrased): Complete Hajj and Umrah for Allah. If you are prevented, offer whatever sacrificial animal is feasible, and do not shave your heads until the animal reaches its place of sacrifice. If one of you is ill or has an ailment of the scalp, the ransom is fasting, charity or a sacrifice. When you are safe, whoever benefits by doing Umrah and then Hajj must offer what sacrifice is feasible; whoever cannot find one fasts three days during Hajj and seven when you return — ten in all. This is for those whose families do not live near the Sacred Mosque. Be mindful of Allah, and know that He is severe in punishment.

Key rulings in this verse

• Completing what you start: once in ihram, you must finish, even a voluntary Hajj or Umrah. Whether Umrah itself is obligatory is a point of difference.
• Ihsar (being prevented): linked by the commentators to al-Hudaybiyah (6 AH). The majority restrict ihsar to an enemy or similar barrier; the Hanafis include illness, as al-Qurtubi records.
• Fidyah for shaving: Ka‘b ibn ‘Ujrah had lice falling on his face; the Prophet ﷺ allowed him to shave and to fast three days, feed six poor people or sacrifice a sheep. Ka‘b said the verse came about him and applies to all (al-Bukhari and Muslim).
• Tamattu‘: whoever performs Umrah in the months of Hajj and then Hajj in the same season must offer a hady; if unable, fast three days in Hajj and seven at home. Most scholars apply the same to Qiran.

Of all the Hajj verses, 2:196 carries the most fiqh. For practice, see our Hajj step-by-step guide.

Hajj verses on conduct: Qur’an 2:197

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ

Meaning (paraphrased): Hajj takes place in well-known months. Whoever commits to Hajj in them must avoid intimacy, wrongdoing and quarrelling during Hajj. Whatever good you do, Allah knows it. Take provision for the journey — and the best provision is mindfulness of Allah. So be mindful of Me, you people of understanding.

The months: Shawwal and Dhul Qa‘dah, and either the first ten days or the whole of Dhul Hijjah — the scholars differ on the last. Ihram for Hajj is entered within them.

Rafath, fusuq and jidal: rafath is marital intimacy and the talk and acts leading to it; fusuq is every kind of disobedience; jidal is arguing and disputing. The Hajj verses forbid them in the strongest form, and the Prophet ﷺ said that whoever performs Hajj without rafath or fusuq returns like the day his mother bore him (al-Bukhari).

“Take provision”: Ibn ‘Abbas explained that some people from Yemen would set out for Hajj without provisions, saying they relied on Allah, and then ended up asking people for help; this phrase was revealed (Sahih al-Bukhari). Physical provision is needed, but the provision that truly carries you is taqwa.

Arafah and Muzdalifah in the Hajj verses: 2:198–199

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ ۖ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

Meaning (paraphrased): It is no sin for you to seek bounty from your Lord. When you stream out from Arafat, remember Allah at al-Mash‘ar al-Haram, and remember Him as He guided you, for before this you were astray. Then stream out from where the people stream out, and ask Allah’s forgiveness — Allah is Forgiving, Merciful.

Trading during Hajj (2:198)

Ibn ‘Abbas reported that ‘Ukaz, Majannah and Dhul-Majaz were markets in the days of ignorance. When Islam came, people felt it was sinful to trade during the Hajj season, and this verse was revealed (Sahih al-Bukhari). These Hajj verses allow lawful earning, as long as it does not distract from the rites.

“From where the people pour forth” (2:199)

‘A’ishah explained that Quraysh and those who followed their ways, known as al-Hums, used to stop at Muzdalifah, considering themselves too distinguished to leave the sacred boundary, while everyone else stood at Arafah. Allah commanded His Prophet ﷺ to go to Arafat, stand there and pour forth from there (al-Bukhari and Muslim). The verse abolished a tribal privilege: every pilgrim stands at the same place. “Hajj is Arafah,” the Prophet ﷺ said (Tirmidhi and others).

Al-Mash‘ar al-Haram in these Hajj verses is at Muzdalifah. The Prophet ﷺ stood there after Fajr, remembering Allah until the sky became very bright, as described in the hadith of Jabir. Read our Farewell Hajj timeline for the full sequence.

Hajj verses on remembrance: 2:200–203

The full text of these Hajj verses (2:200–202) is on Quran.com. The central dua is:

وَمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

Meaning (paraphrased, 2:200–202): When you have completed your rites, remember Allah as you used to remember your forefathers, or even more. Some people say, “Our Lord, give us in this world,” and they have no share in the Hereafter. Others say, “Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.” These will have a share of what they earned, and Allah is swift in account.

Ibn Kathir and al-Tabari report from Ibn ‘Abbas and others that, before Islam, people would gather after Hajj and boast about the deeds of their fathers. These Hajj verses redirect that energy to the remembrance of Allah. Anas reported that the dua “Rabbana atina…” was the one the Prophet ﷺ made most often (al-Bukhari and Muslim), and it is recited between the Yemeni Corner and the Black Stone in tawaf (Abu Dawud).

وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ ۚ فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ۚ لِمَنِ اتَّقَىٰ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ

Meaning (paraphrased, 2:203): Remember Allah during the counted days. Whoever hastens to leave after two days commits no sin, and whoever stays on commits no sin — for the one who is mindful of Allah. Be mindful of Allah and know that you will be gathered to Him.

The “counted days” are the days of Tashriq, the 11th, 12th and 13th of Dhul Hijjah, as Ibn ‘Abbas explained. The Prophet ﷺ described them as days of eating, drinking and remembering Allah (Sahih Muslim). A pilgrim may leave Mina on the 12th after stoning or stay for the 13th, as the Prophet ﷺ did; the Hajj verses tie both choices to taqwa.

Hajj verses in Surah al-Hajj: Ibrahim and the House (22:26–29)

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ

Meaning (paraphrased, 22:26–27): Remember when We settled Ibrahim at the site of the House, saying: do not associate anything with Me, and purify My House for those who circle it, those who stand in prayer, and those who bow and prostrate. And proclaim the Hajj to people: they will come to you on foot and on every lean mount, arriving from every distant pass.

Ibn Kathir reports from Ibn ‘Abbas and others that Ibrahim asked how his voice could reach all people, and was told to call out while Allah would make it reach them. Every Talbiyah is an answer to that call. Note the order in these Hajj verses: first tawhid, then purity for worshippers.

Verse 22:28 (Quran.com), in meaning: that they may witness benefits for themselves and mention Allah’s name on known days over the livestock He provided; eat from it and feed the poor. Ibn Kathir notes the benefits include reward and worldly good. Many, following Ibn ‘Abbas, take the “known days” as the first ten of Dhul Hijjah; others link them to the days of sacrifice.

ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ

Meaning (paraphrased, 22:29): Then let them finish their state of untidiness, fulfil their vows, and circle the Ancient House.

Tafath is the dishevelled state of ihram; ending it means shaving or trimming the hair and cutting nails on the 10th. The tawaf here is understood as Tawaf al-Ifadah, a pillar. “Al-‘Atiq” means both ancient and freed from the control of tyrants, as the tafsirs mention.

Hajj verses on honouring the rites and sacrifice (22:30–37)

Read these Hajj verses in full on Quran.com. In 22:30–31, whoever honours Allah’s sacred limits, it is better for him with his Lord; avoid the filth of idols and false speech, devoted to Allah alone. Whoever associates partners is like one falling from the sky.

ذَٰلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ

Meaning (paraphrased, 22:32): So it is: whoever honours the symbols of Allah — that comes from the mindfulness of the hearts.

Ibn Kathir mentions from Ibn ‘Abbas that honouring the sacrificial animals means choosing healthy, good ones. The wider meaning covers every rite: tawaf, sa‘i and the Jamarat done with reverence, not routine. In 22:33, the animals have benefits until their appointed time; the Prophet ﷺ told a man to ride his sacrificial camel (al-Bukhari and Muslim).

In 22:34–36, every community was given a rite of sacrifice to mention Allah’s name; the humble, whose hearts tremble at His mention, are given good news; and the camels are sacrificed standing in rows, then eaten from and shared with those who ask and those who do not.

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ ۗ وَبَشِّرِ الْمُحْسِنِينَ

Meaning (paraphrased, 22:37): Neither their meat nor their blood reaches Allah; what reaches Him is your taqwa. In this way He has made them subject to you, so that you magnify Allah for guiding you. And give good news to those who do good.

Of all the Hajj verses, 22:37 most clearly states the inner purpose of the rites: the act is outward, but what is accepted is the heart.

Other Hajj verses: 3:96–97 and 2:125–128

Qur’an 3:96–97: the first House and the obligation

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ

وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا

Meaning (paraphrased): The first House set up for mankind is the one at Bakkah, blessed and a guidance for all peoples. In it are clear signs, the station of Ibrahim, and whoever enters it is safe. Pilgrimage to the House is a duty owed to Allah by everyone able to find a way there; and whoever disbelieves — Allah has no need of the worlds.

Among the Hajj verses, this is the one on which the obligation rests. Abu Dharr asked which mosque was established first; the Prophet ﷺ said al-Masjid al-Haram, then al-Masjid al-Aqsa, forty years later (al-Bukhari and Muslim).

Qur’an 2:125–128: building the Kaaba

Verse 2:125 makes the House a place of return and safety and commands, “Take the station of Ibrahim as a place of prayer.” ‘Umar said he agreed with his Lord in three matters, one of them being this (al-Bukhari). In 2:127, Ibrahim and Isma‘il raise the foundations, praying:

رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

Meaning (paraphrased): Our Lord, accept this from us; You are the All-Hearing, the All-Knowing.

In 2:128 they ask to be made submissive to Allah, for their descendants to be a submitting nation, and “show us our rites” — the origin of the manasik you perform today. Full text: Quran.com 2:125–128.

Key lessons from the Hajj verses

• Tawhid first: the House was founded on “do not associate anything with Me”.
• Equality: 2:199 removed tribal privilege at Arafah.
• Character is a rite: no rafath, fusuq or jidal — patience in crowds is worship.
• Balance: ask for good in both worlds.
• Mercy with taqwa: fidyah, ihsar and the choice of days.
• The inner reality: only taqwa reaches Allah.

How these Hajj verses apply on your Hajj or Umrah

1. At Safa: recite the opening of 2:158 once as you approach, then begin your sa‘i. Our Umrah guide walks you through it.
2. In ihram: make 2:197 your code of conduct; before any dispute over a seat or a bus, remember “no jidal in Hajj”.
3. At Arafah and Muzdalifah: fill the time with istighfar and dhikr, as these Hajj verses command.
4. In tawaf: recite “Rabbana atina…” between the Yemeni Corner and the Black Stone.
5. On the 10th: recall 22:37 as your hady is sacrificed.
6. In Mina: treat the counted days as days of dhikr.

Hajj verses: frequently asked questions