and as for jidāl (disputation), it is quarrelling, and quarrelling leads to prohibited words and deeds, breeds rancour in the hearts, and distracts a person from obedience to Allah. For that reason it is forbidden—except when the debate is undertaken to establish the truth and invalidate falsehood. Allah, exalted is He, says, “And argue with them in the best manner” (An-Nahl 16:125), and He says, “Do not argue with the People of the Scripture except in a way that is best” (Al-ʿAnkabūt 29:46). If, however, the argument is not for clarifying the truth and refuting falsehood, the Muslim is forbidden to engage in it under all circumstances, and even more so while in a state of iḥrām.

This is a concise summary of the meaning of the noble verse.

As for His statement, “so that they may witness benefits for themselves” (Al-Hajj 22:28), it is part of His words: “Proclaim the pilgrimage to mankind; they will come to you on foot and on every lean mount, coming from every distant gorge, so that they may witness benefits for themselves and mention the name of Allah on appointed days” (Al-Hajj 22:27–28). In this verse Allah, glorified is He, explains the wisdom behind legislating Hajj: it is so that Muslims may witness—that is, attend and attain—those benefits during the pilgrimage, benefits both religious and worldly. Allah did not enumerate them because they are many, which shows that the pilgrimage contains abundant goodness and momentous advantages for the believer in both his religion and his worldly life.

With regard to the Prophet’s ﷺ words, “Hajj is ʿArafah,” they mean that standing at ʿArafah is the greatest pillar of the pilgrimage, just as his ﷺ saying, “Supplication is worship,” highlights the centrality of supplication.