whereof shows clearly that fighting had not actually taken place, though prospects of a war were in sight. The months in which ḥajj is to be performed are thus spoken of: “They ask thee concerning the new moons. Say: They are times appointed for men and for the pilgrimage” (2:189). And again: “The months of the pilgrimage are well-known” (2:197). Between these two verses, which speak of the months of ḥajj, occur the verses by which the Muslims were permitted to take up the sword to defend themselves: “And fight in the way of Allāh against those who fight against you” (2:190); from which it will be seen that the details of ḥajj were being given when fighting was as yet only permitted, and it was after that that the actual fighting began. The details of ḥajj were, therefore, revealed before the battle of Badr. The rules of conduct to be observed when proceeding on ḥajj are also stated in the same context: “Whoever determines the performance of the pilgrimage therein, there shall be no immodest speech, nor abusing, nor altercation in the pilgrimage” (2:197). The running between the hills of Ṣafā and Marwah (sa‘y) is spoken of in still earlier verses: “The Ṣafā and the Marwah are truly among the signs of Allāh, so whoever makes a pilgrimage to the House or pays a visit3 to it, there is no blame on him if he goes round them” (2:158). This permission was specifically granted because at the time there were two idols on the Ṣafā and the Marwah. The going to ‘Arafāt and Muzdalifah is also spoken of: “So when you press on from ‘Arafāt, remember Allāh near the Holy Monument” (2:198); and there is a clear injunction to accomplish the ḥajj: “And accomplish the ḥajj and the ‘umrah for Allāh” (2:196).
The mention of these details of ḥajj is a proof that the institution of ḥajj had already been recognized as part of the laws of Islām. In fact, we find a Muslim, here and there, performing the ḥajj in the earliest days when, on account of some alliance, he deemed himself secure, it being impossible, of course, for the generality of the Muslims. Thus it is related of Sa‘d ibn Mu‘ādh that on account of his friendship with Umayya ibn Khalf, a Quraish chief, he went to Makkah to perform an ‘umrah after the Hijrah and before the battle of Badr—that is, in the first year of Hijrah—and had an altercation with Abū Jahl, whom he threatened with cutting off the Quraish trade with Syria (Bu. 64:2). He would not have done so unless the institution of ḥajj had been
3 Ḥajj and ‘umrah, the latter of which is translated as the minor pilgrimage but which may more correctly be rendered as a visit, differ slightly. The ‘umrah may be performed at any time, while the ḥajj or the pilgrimage proper, can only be performed at a particular time. Of the ceremonies connected with the pilgrimage proper, the staying in the plain of ‘Arafāt is dispensed with in the case of ‘umrah.