Overview (Verses 200 - 203)
 
The Journey Approaches Its End
 
When you have fulfilled your sacred duties, remember God as you remember your fathers — nay with a yet keener remembrance. Some people say, ‘Our Lord, give us abundance in this world.’ They shall have no share in the rewards of the life to come. There are others who say, ‘Our Lord, grant us what is good in this world and what is good in the life to come and protect us from the torment of the fire.’ These shall have their portion in return for what they have earned; for God is swift in reckoning. (Verses 200-202)
 
Prior to Islam, the Arabs had no mission or message to take them outside the confines of the Arabian Peninsula. They would throng to the famous market places of `Ukāż, Mijannah, and Dhu’l-Majāz, not only to trade and exchange material goods, but also to display their tribal pride, eulogize their ancestors and celebrate their past glories. These were occasions for showing off their poetic and literary prowess. They had no other culturally or nationally significant pursuits to attract their interest or encourage them to mix with or explore other cultures and societies.
 
With the advent of Islam, however, they acquired a fresh outlook on life, a great responsibility, and a definite purpose. The Qur’ān prompted them in their new direction: “When you have fulfilled your sacred duties, remember God as you remember your fathers — nay with a yet keener remembrance.” (Verse 200)
 
The irony of this statement would not have escaped them. It ridicules their infatuation with their forefathers and instructs them to correct their behaviour by devoting their attention completely to God, and with far greater diligence. Just as they are required to abandon their normal dress for the untailored, plain garments of iĥrām, they are directed to break free from their racial and ethnic prejudices. It is made clear to them that devotion to God alone, and not to their ancestral glory, will take them to higher attainments in this world.
 
Man’s destiny is determined, and his credentials evaluated, according to how close his way of life is to God. “Some people say, ‘Our Lord, give us abundance in this world.’ They shall have no share in the rewards of the life to come. There are others who say, ‘Our Lord, grant us what is good in this world and what is good in the life to come and protect us from the torment of the fire. ‘These shall have their portion in return for what they have earned; for God is swift in reckoning.” (Verses 200-202)
 
There are two types of people: those who care only for the here and now and devote their energies to nothing else, and those with a wider vision and more far-reaching concerns, who are conscious of God and who seek happiness in this life without forfeiting their share of life to come.
 
Ibn `Abbās reported that this verse was revealed with reference to those Arabs who, on pilgrimage day, would pray for rain, or a good harvest, or a successful breeding season, but ask nothing of the rewards of the hereafter. Of course, its message is timeless and applies much more generally. Such people, who remain preoccupied with this worldly life even as they pray to God, are to be found in all human societies and generations. God, in His infinite wisdom, may well grant them some or all of what they wish for, but their share in the life to come will amount to nothing.
 
But those who say, “Our Lord, grant us what is good in this world and in the life to come and protect us from the torment of the fire,” are assured their full share of happiness and reward. They are polite enough not to specify the type of reward they seek, but will be content with whatever God grants them. His generosity is neither withheld nor delayed. The temperate and reasonable tone of their prayer assures them success and a generous response from God Almighty.
 
These divine statements clearly point to the direction man ought to take in seeking help and success. By wholeheartedly submitting oneself to God and accepting His judgement without doubt or hesitation, one’s good fortune is guaranteed both in this life and in the life to come. Only those who devote all their love and energy to life in this world will forfeit their reward in the Hereafter.
 
Islam does not require believers to abandon worldly pursuits altogether. Man has a vital role to play on this Earth. But in taking charge of the world’s affairs, man must be guided by God in order to see life in its wider dimension. Islam aims to free man from the shackles of material living, and help him rise above its limits and restrictions. Man is encouraged to apply his energies and abilities as the master of the world rather than its slave, and to transcend its trivial ephemera.
 
The passage on pilgrimage rituals closes with more exhortations to praise God and be conscious of His power: “Give glory to God during certain appointed days. Those who hasten their departure after two days incur no sin, and those who stay longer incur no sin, provided that they are truly God-fearing. Have fear of God and know well that you shall all be gathered before Him.” (Verse 203)
 
These special days are widely believed to be the day of `Arafāt (the ninth day of Dhu’l-Ĥijjah), the day of sacrifice (the tenth day), and the following three days. Ibn `Abbās suggests that the ‘appointed days’ are the eleventh to the thirteenth. `Ikrimah, however, interprets the verse as referring to the glorification of God following the regular daily prayers on the three days following the tenth of Dhu’l-Ĥijjah.
 
In the ĥadīth quoted earlier, `Abd al-Raĥmān ibn Mu`ammar al-Daylamī quotes the Prophet as saying: “The days of Mina are three; those who depart after only two days incur no sin, nor do those who stay longer.” Indeed, the days from the ninth to the thirteenth of Dhul-Ĥijjah are all equally suitable for devotional prayers and glorification of God, regardless of whether one includes the first or the last two days. The common prerequisite is that one should “truly fear God”.
 
The passage ends on a significant note, reminding the believers of the Day of Judgement, to which reference is made in some of the verses on pilgrimage, thus arousing in their hearts a healthy fear of God. “Have fear of God and know well that you shall all be gathered before Him.” (Verse 203)
 
The preceding verses demonstrate clearly how Islam transformed the pagan Arab customs of the pilgrimage into a rich and meaningful Islamic ritual, ridding it of all idolatrous, sectarian and exclusive practices. It turned it from a narrow Arab tradition into a truly universal one: a typical Islamic form of worship dedicated to the praise and service of God Almighty. This is yet another example of how Islam can overcome and transcend all differences and distinctions that divide mankind.