Then leave Arafat just as the Prophet Abraham used to do, and do not leave out stopping at Arafat as the people of ignorance used to do. Seek forgiveness from Allah for any defects in the performance of the Hajj, for Allah is Forgiving towards those of His servants who repent and He is Merciful towards them.
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 Your favor on me and admit my faults. So forgive me, for none except You forgives the sins.' Whoever said these words at night and died that same night will enter Paradise. Whoever said it during the day and died will enter Paradise.)
Furthermore, it is reported in the Two Sahihs that 'Abdullah bin 'Amr said that Abu Bakr said, "O Messenger of Allah! Teach me an invocation so that I may invoke (Allah) with it in my prayer. He told me to say:
قُلْ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ
(Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-dhunuba illa Anta faghfirli maghfiratan min 'indika, war-hamni innaka Antal-Ghafur-ur-Rahim (O Allah! I have done great injustice to myself and none except You forgives sins, so please forgive me and be merciful to me as You are the Forgiver, the Merciful).)
There are many other Hadiths on this subject.
The third verse (199): ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّـهَ ۚ إِنَّ اللَّـهَ غَفُورٌ رَّحِيمٌ,(Then, flow down from where the people flowed, and seek forgiveness from Allah. Certainly, Allah is Most-Forgiving, Very-Merciful) was revealed in a particular background. The Quraysh of Arabia being the custodians of the Ka'bah کعبہ enjoyed a unique position of influence and distinction in the country. During the days of Jahiliyyah, while every-one went to ` Arafat, the Quraysh would, in order to demonstrate their unusual importance, stop at Muzdalifah and stay there. They said that, being the custodian of the Ka'bah کعبہ and the care-takers of the Har-am حرم ، it was not proper for them to go out of the limits of the, Haram حرم . Since Muzdalifah is located within the sacred limits of the Haram حرم and ` Arafat is out of it, they would seize upon the excuse, stay in Muzdalifah and it was from there that they came back. The truth was that they loved to show off their pride and arrogance and made it a point to keep common people at a distance. Their erroneous conduct thus apprehended, Allah Almighty commanded them to go where everyone goes, that is, into the plain of ` Arafat, and then, return from there with everyone else (it will be noted that in the accompanying translation of the text, the Qur'anic word afidu أَفِيضُوا has been rendered into English liter-ally with the word, 'flow' which succinctly suggests mingling with the multitude, something shunned by the Quraysh of Jahiliyyah جاھلیہ).
To begin with, behaving special and staying disconnected from others is a standing act of arrogance which must almost always be avoided, particularly during the days of Hajj where the garment of Ihram and the homogeneity of place and purpose teach the lesson that all human beings are equal, the distinction of rich and poor, learned and ignorant, big and small does not exist here, therefore, such display of assumed distinction, and that too in a state of Ihram احرام ، further increases the degree of crime.
Human equality in practice
This statement of the Holy Qur'an teaches us an important principle of social living which demands that the people of a higher status should not cut off their relations with those of a lower status; they should rather behave like members of a large family in their different forms of subsistence, stay and movement. This creates mutual brotherhood, concern and love, removes the walls between the rich and the poor, the employer and the employee. It was during his last sermon of Hajj that the Holy Prophet openly declared for all times to come that no Arab is superior to non-Arab and no white person is superior to a black person. Superiority depends on Taqwa and Ita` ah اِطاعت (the fear of Allah and the obedience to His command). Therefore, those who wanted to establish a distinct status for themselves by staying at Muzdalifah, contrary to the rest, were told that this act of theirs was a sin and they must seek forgiveness for it so that Allah Almighty may forgive them and bless them with His mercy.
Fear of God is the basic element of worship. As long as one remains in this frame of mind, it does not matter if the order of a rite is changed by mistake in performing the rites of pilgrimage, or if one attends to some private business while in the holy land. What is important is that one should enter into the spirit of pilgrimage—fear of God, remembrance of Him, prayerfulness, thanksgiving and wholehearted submission to God. While on a pilgrimage, one should make sure not to do anything which runs counter to this spirit. There should be no feeling of superiority over fellow pilgrims, that is, one should ‘press on from where the pilgrims stream forth.’ Making too much of one’s forefathers, praising their great deeds, is also against the spirit of pilgrimage: pilgrimage is for the glory of God, not for praise of the self. What place can such attitudes and activities have in Hajj, the very lesson of which is the equality of man before one, supreme God. If one does not assimilate this lesson during the pilgrimage, what chance is there of one applying it throughout the rest of one’s life?