Indexed OCR Text

252
Sūrah Al-Hajj : 22 : 17 - 18
submission to Allah, when a person offers homage to Him voluntarily and
without constraint. This is what distinguishes a believer from a
non-believer. A believer is obedient and sincere in his submission to Allah,
whereas a non-believer repudiates His existence. As this verse deals with
the difference between a Muslim and a Kafir (infidel), it is more likely
that reference to 'Sajdah' (prostration) does not refer to pre-destined and
instinctive obedience alone but covers the voluntary submission as well.
Let it not be supposed that only human beings and Jinns who possess
intelligence can offer voluntary and unconstrained submission, and
animals, plants and minerals being devoid of reason cannot exercise
voluntary and intentional obedience. Indeed it can be proved from the
text of the Qur'an that every created thing has reason, intellect and
intent, and the difference lies only in degree. Human beings and Jinns
possess a perfect level of intelligence, which makes them liable to a strict
adherence to the laws governing what is permissible and what is
forbidden. As regards other creatures, Allah has given them intelligence
according to their needs. Animals possess the highest degree of
intelligence after humans, then come plants and last of all are the
minerals. The intelligence among the animals can easily be perceived, and
that possessed by plants can also be observed if one applies one's mind to
the task. However, the intelligence given to the minerals is so little and
concealed that it is not easily discernible, though Allah has said clearly
that they not only possess intelligence but also have the capacity to decide
things. The Qur'an says about the sky and the earth su ug Wu (They
said, "We come willingly."41:11) that is, when Allah commanded the sky and
the earth that they must submit to His Will either by their free choice or
by force, they both replied that they accepted His authority by their own
(وَإِنَّ مِنْهَا لَمّا يَهُبِطُ مِنْ خَشْيَةِ اللَّهِ voluntary choice. At another place the Qur'an says
(and there are still others which fall down in fear of Allah. - 2:74) which
means that there are rocks, which fall down in fear of Allah Ta'ala.
Similarly, there are numerous traditions which provide evidence of
mountains conversing with one another, or other created things showing
signs of intelligence. Therefore, the homage mentioned in this verse for
which the word Sajdah (Prostration) has been used means the voluntary
homage. The interpretation of this verse would, then, be that except for
the human beings and Jinns all other created things voluntarily and
willingly submit to the Divine Authority. It is only the human beings and

253
Surah Al-Hajj : 22 : 19 - 24
Jinns who are divided into two factions, namely those who bow in
submission to the Will of Allah, and those who deny His authority and
refuse to submit to Him and are, therefore, despised. Allah knows best.
Verses 19 - 24
هُذْنِ خَصُمْنِ اخْتَصَمُوا فِىُ رَبِّهِمُ ﴿ فَالَّذِيْنَ كَفَرُوا قُطِّعَتْ لَهُمْ
ثِيَابٌ مِّنُ نَّارٍُ يُصَبُّ مِنْ فَوُقِ رُءُ وسِهِمُ الْحَمِيُمُ ﴿١٥) يُصُهَرُ بِهِ مَا
فِىْ بُطُونِهِمْ وَالْجُلُوُدُ ﴿٤﴾ وَلَهُمْ مَّقَامِعُ مِنْ حَدِيْدٍ ﴿٢١﴾ كُلَّمَاً
آَرَادُوْآ أَنْ يَّخْرُجُوا مِنْهَا مِنْ غَمّ أُعِيُدُوا فِيْهَا" وَذُوْقُوا عَذَابَ
الْخَرِيُقِ ﴿٢﴾ إِنَّ اللهَ يُدْخِلُ الَّذِيْنَ أُمَنُوا وَعَمِلُوا الصُّلِحْتِ جَنْتٍ
تَجْرِىُ مِنْ تَحْتِهَا الْأَنْهُرُ يُحَلَّوُنَ فِيْهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَّلُؤُلُؤًا ◌ٌ
وَلِبَاسُهُمْ فِيْهَا حَرِيْرٌ ﴿٢٣﴾ وَهُدُوْآَ إِلَى الطَّيِّبِ مِنَ الْقَوْلِ لٌَّ وَهُدُوْآ
إِلَى صِرَاطِ الْحَمِيْدِ ﴿٢٤﴾
These are two opponents who have disputed about
their Lord. Now, for those who disbelieve, garments
from fire shall be tailored, and boiling water shall be
poured from over their heads [19] whereby everything in
their bellies, as well as the skins, will be melted. [20]
And for them there are hooked rods of iron. [21]
Whenever, in their anguish, they will intend to come
out of it (the fire), they will be turned back to it and (it
will be said to them,) "Taste the punishment of
burning". [22]
Surely Allah will admit those who believe and do good
deeds to gardens beneath which rivers flow. They will
be adorned therein with bracelets of gold and with
pearls. And their dress therein will be (of) silk. [23] And
guided they were to the good word (of faith) and guided
they were to the path of the Praised One. [24]
Commentary
These are two opponents who have disputed about) هُذْنِ خَصُمْنِ اخْتَصَمُوا

254
Surah Al-Hajj : 22 : 19 - 24
their Lord - 22:19). This verse, with its general words, deals with two sets
of people, namely the Muslims and the infidels whether they belong to the
earliest times or to later ages. However, the particular event in the
background of which it was revealed about two groups of men who faced
each other in combat on the battleground of Badr. Sayyidna 'Ali, Hamzah
and 'Ubaidah
stepped out of the Muslim ranks, whereas 'Utbah bin
Rabi'ah, his son Walid and his brother Shaibah came out to challenge
them. In the ensuing fight the three unbelievers were slain, Sayyidna 'Ali
and Hamzah
emerged unscathed, while Sayyidna 'Ubaidah
was
mortally wounded and expired at the feet of the Holy Prophet
. The
revelation of this verse in relation to these warriors of the field of Badr is
well established on the authority of traditions contained in Bukhari and
Muslim, but it is evident that its message is not exclusive for them alone,
but embraces the entire Muslim community of all times and ages.
The philosophy of adorning the dwellers of Paradise with gold
bracelets
Here a point may arise that bracelets are articles of jewellery worn by
women only and their use by men is looked upon with disfavor. This
objection is not entirely relevant because throughout ages monarchs have
embellished their persons with costly jewellery, crowns and bracelets as
symbols of their might and wealth. The story is well known that Suraqah
Ibn Malik, before his conversion to Islam, started out in pursuit of the
Holy Prophet
in order to apprehend him while he was on his way from
Makkah to Madinah. As he approached near the Holy Prophet
¿ his
horse sank, by Allah's Will, in a piece of treacherous sand. At that critical
moment he expressed his repentance about his error and sinful way, and
begged the Holy Prophet
to pray for his deliverance from his
predicament. When, as a result of the Holy Prophet's
prayer, his horse
was extracted from the quicksand, he
promised Suraqah Ibn Malik
that when the bracelets of the King of Persia would fall in the hands of
the Muslims as spoils of war, they would be given to him. So, when
during the caliphate of Sayyidna 'Umar 4
the Muslims conquered Persia
and the bracelets worn by the King of Persia were brought to Madinah
along with other spoils of war Suraqah Ibn Malik
laid claim to them
and received them from Sayyidna 'Umar 4
e. In brief, just as wearing a
crown is a royal privilege and not a common practice among men,

255
Surah Al-Hajj : 22 : 19 - 24
similarly wearing bracelets by men is a royal privilege, and thus the men
admitted to heaven will wear them as a symbol of honour and Divine
favour. According to this verse, and also Surah Fatir, the bracelets will be
made of gold, but in Surah Nisa' it is said that they will be made of silver.
For this reason commentators are of the view that the bracelets worn by
the pious people in heaven will be of three kinds, that is made of gold,
silver and pearls. This verse makes a mention of bracelets made of pearls
also.
Silk clothes are forbidden for men
The verse says that those people who are admitted to Paradise will
wear silk clothes which means that their dresses, carpets, curtains etc. will
be made of silk, which is regarded as the best fabric in this world.
However, it should be understood that the silk used in Paradise and the
silk used in this world have only the name in common, otherwise from the
point of view of quality there is no comparison between the two.
Imam Nasa'i, Bazzar and Baihaqi have related on the authority of
Sayyidna 'Abdullah Ibn 'Umar 4
that once the Holy Prophet said
that the clothes of the people living in Paradise will be made from silk,
which will be extracted from a fruit growing there. There is also a
statement by Sayyidna Jabir 4
that there would be a tree in the
Paradise which would produce silk and the people of Paradise would wear
dresses made from it. (Mazhari)
In a hadith quoted by Imam Nasa'i on the authority of Sayyidna Abu
Hurairah 4% the Holy Prophet
once said:
من لبس الحرير فى الدّنيا لم يلبسه فى الآخرة، ومن شرب الخمر فى الدّنيا لم
يشربها فى الآخرة، ومن شرب فى أنية الذّهب والفضّة لم يشرب فيها فى الآخرة،
ثم قال رسول الله صلى الله عليه وسلم لباس أهل الجنّة وشراب اهل الجنّة وانية
اهل الجنّة
"He who wears silk in this world will not wear it in the
Hereafter; he who drinks wine in this world will be deprived of
the sacred nectar in the Hereafter; he who uses utensils made of
precious metals for food and drink in this world will be denied
their use in the Hereafter." Then the Holy Prophet added "
These three things are exclusively for the people of Paradise."
(Qurțubi quoting Nasa'ī)

256
Surah Al-Hajj : 22 : 25
The meaning is that a person who spent his life in this world in the
midst of these three luxuries and did not show contrition, would be
deprived of them even if he were admitted to Paradise. According to
Sayyidna 'Abdullah Ibn 'Umar ate the Holy Prophet
said that a person
who drank wine in this world and did not repent would be deprived of the
sacred nectar of the Paradise in the Hereafter. (Qurtubi)
According to Sayyidna Abu Sa'id al-Khudri de there is another
hadith in which the Holy Prophet # said:
من لبس الحرير فى الدّنيا لم يلبسه فى الآخرة وان دخل الجنّة، لبسه أهل الجنّة
ولم يلبسه هو (رواه ابو داؤدّ الطيالسى فى مسنده وقال القرطبى اسناده صحيح)
"He who wore silk in the world will not wear it in the Hereafter
even if he is admitted to Paradise. All other people of Paradise
will wear silk, but not he."
Here a point arises that if after admittance to Paradise a person
remained deprived of something, he will nourish a sense of sorrow and
grief, whereas Paradise is no place for such feelings, because every one
who is admitted to Paradise should at all times be easy in his mind and
free from anxiety. On the other hand, if the deprivation of certain
facilities causes no sorrow and grief, then the deprivation loses its
purpose. Qurțubi has given a very convincing explanation to this matter.
He says that the people of Paradise will be given different grades and
places at different levels, depending on how well they stood in Allah's
favour on account of their good deeds and devotion to the cause of the
True Faith. Everybody will be aware of these differences, but Allah will
fill their hearts with tranquility and contentment, so that they will not
والله سبحانه وتعالى أعلم .feel grief and sorrow about these differences
- (And guided they were to the good word (of faith) وَهُدُوُآ إِلَى الطَّيّبِ مِنَ الْقَوْلِ
22:24) Sayyidnā Ibn 'Abbas tee has said that this refers to the Kalimah
tayyibah JI yi Ji y . Some others say that it means Qur'an. (Qurtubi) As a
matter of fact it includes all these things in its meaning.
Verse 25
إِنَّ الَّذِيْنَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيْلِ اللهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِىُ
جَعَلْنُهُ لِلنَّاسِ سَوَآءَ بِ الْعَاكِفُ فِيْهِ وَالْبَادِ * وَمَنْ يُرِدُ فِيْهِ بِلْحَادِ؟

257
Surah Al-Hajj : 22 : 25
بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيُمٍ ﴿٢٥﴾
Surely (We will punish) those who disbelieve and
prevent (people) from the way of Allah and from
Al-Masjid Al-Haram (the Sacred Mosque) which We have
made for all men, where residents and visitors are all
equal. And whoever intends therein to commit
deviation with injustice, We will make him taste a
painful punishment. [25]
Commentary
In the previous verse, mention was made of the mutual hostility
between the believers and infidels. One aspect of this hostility has been
described in this verse, namely that among the infidels there are those
who not only persist in error themselves but also prevent others from
following the path of virtue. Those were the people who prevented the
Holy Prophet
and his companions when they wanted to enter the
Sacred Mosque wearing the pilgrim's garb. Traditionally the Sacred
Mosque and that part of Makkah which has an essential role in the
rituals of the pilgrimage was not their property and they had no right to
deny entry to any one. The place is open to every one, whether a local
resident or a visitor. The verse goes on to say that anyone who commits
an impious act in the Sacred Mosque, (meaning the whole of Haram),
such as preventing people from entering the Mosque, will be made to
suffer severe chastisement from Allah, specially if he is also a polytheist as
was the case with the infidels of Makkah. They will be liable for double
punishment, one for being non-believers and second for preventing others
to enter the Sacred Mosque for pilgrimage. Although all sinful acts
especially shirk and kufr are forbidden and are great crimes and sins
which are liable to punishment at all times and in all places, but such acts
carried out in the haram enhance the crime double-fold, and hence
referred here for their special importance.
Prevent (people) from the way of Allah - 22:25) The) يَصُدُّونَ عَنُ سَبِيْلِ اللهِ
words U j's (the way of Allah) mean Islam and the sense of the verse is
that these people not only repudiate Islam themselves but also prevent
others from accepting it.
Their second offence is that they stop the Muslims from entering the
Sacred Mosque (Al-Masjid Al-Haram) (22:25). In reality Al-Masjid

258
Surah Al-Hajj : 22 : 25
Al-Haram is the name of the mosque which is built around Je (House
of Allah - the Holy Ka'ba), and it is a very important part of haram of
Makkah. However, the term Al-Masjid Al-Haram is usually used for the
whole of haram of Makkah, as is the case under this episode. Thus the
infidels of Makkah excluded the Muslims not only from the Sacred
Mosque but also from the precincts of haram of Makkah (as is evident
from numerous traditions), and the words ◌ِالْمَسُجِدِ الْحَرام used in this verse
cover the entire haram. The Holy Qur'an has at another place used the
word ◌ِالْمَسُجِدِ الْحَرام under this episode in the meaning of the whole area of
(48:25). وَصَدُّوُكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ : haram
The meaning of equal rights of all Muslims within
Haram of Makkah
According to al-Durr al-Manthur the term Al-Masjid Al-Haram in the
present context means the entire haram as reported from Sayyidna Ibn
'Abbas 40. The entire Muslim Ummah and all the jurists are unanimous
on the fact that all those areas of Makkah and the haram where the
essential rituals of the pilgrimage are performed, such as the space
between Safa and Marwah, where the pilgrims perform Sa'y, and all the
open areas of Mina, 'Arafat and Muzdalifah are waqf for the benefit of
the entire Muslim ummah and have never been, nor can ever be, owned
by individuals. Some jurists apply this principle to the private houses in
Makkah and the open lands in the area of haram to infer that these too
are waqf for all the Muslims, that a Muslim can stay anywhere he likes
and that the sale or letting out these properties on rent is not permissible.
However, there are other jurists who do not accept this view and believe
that the ownership of these properties can vest in private individuals and
the houses can be sold or let out on rent. It is well established that
Sayyidna 'Umar 4
purchased the house of Safwan Ibn Umayyah in
Makkah for use as prison for the criminals. As for Imam Abu Hanifah,
both views are attributed to him in different reports, but the hanafi jurists
have issued their Fatwa (ruling) in favour of the latter view. (Ruh ul-
Ma'ani) This verse mentions certain areas of haram where entry was
denied to the Holy Prophet & and his companions by the infidels of
Makkah, but these areas are waqf by consensus of ummah and nobody
can be denied access to them.
And whoever intends therein to commit deviation) وَمَنُ يُرِدُ فِيْهِ بِالْحَادٍ) بِظُلْمٍ

259
Surah Al-Hajj : 22 : 26 - 29
with injustice - 22:25.) The word ,UJJ literally means deviation from the
right path. While Mujahid and Qatadah have interpreted this word to
mean unbelief and denial of the Oneness of Allah (kufr and shirk) other
commentators have given this word its literal meaning which embraces all
kinds of sins so much so that even hurling abuses to one's servant is also
included in it.
Sayyidna 'Ata'.
has further enlarged the scope of the meaning of
this word by declaring that ilhad within the precincts of haram means
entering it without wearing the pilgrims garb (ihram), or violating any of
the prohibition inside the haram, such as hunting or cutting down trees
within its limits. It needs to be clarified here that all things forbidden by
the religious code are forbidden everywhere and will attract punishment
wherever committed; and the specific reference to haram in this verse is to
emphasize the fact that just as a good deed performed within its limits will
be generously rewarded, similarly a sin committed there will attract the
most severe punishment. (Mujahid). Sayyidna 'Abdullah Ibn Mas'ud
has related another interpretation of the word ilhad to mean that
whereas at any other place the mere intention to commit a sin does not
constitute a sin unless it is actually committed, within the limits of the
haram even the resolve to commit a sin is punishable, as if it has actually
been committed. Qurtubi has adopted this interpretation from Ibn 'Umar
and lends his own support to it. Whenever Sayyidna 'Abdullah Ibn
'Umar
e went for the pilgrimage, he used to set up two tents - one
within the limits of haram and the other outside it. If ever an occasion
arose when he needed to scold or rebuke any one of his households, he
would do it in the tent which he had set up outside the limits of haram.
When people asked him the reason for this, his answer was that the
words in, 55 or J, + which a person normally uses when angry also
constitute الحاد فى الحرم (committing an act of sin within the precincts of
haram). (Mazharī)
Verses 26 - 29
وَإِذْ بَوَّأْنَا لِبُرْهِيُمَ مَكَانَ الْبَيْتِ أَنْ لاَ تُشْرِكُ بِىُ شَيْئًا وَّ طَهِّرُ بَيْتِىَ
لِلطَّائِفِيْنَ وَالْقَائِمِيْنَ وَالرُّكَّعِ السُّجُوُدِ ﴿٢٠﴾ وَ اذِنُ فِى النَّاسِ
بِالْحَجِّ يَأْتُوْكَ رِجَالاً وَّعَلَى كُلِّ ضَامِرٍ بَّائِيْنَ مِنْ كُلِّ فَجّ عَمِيْقٍ

260
Surah Al-Hajj : 22 : 26 - 29
، لِيَشْهَدُوْا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللهِ فِىَّ آَيَّامٍ مَّعُلُوُمْتٍ
عَلى مَارَزَقَهُمُ مِّنُ " بَهِيْمَةِ الْأَنْعَامِ ◌ٌ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَآئِسَ
الْفَقِيْرَ ﴿٢٨﴾ ثُمَّ لُيَقْضُوْا تَفَتَهُمُ وَلَيُؤْفُوا نُذُوْرَهُمْ وَلْيَطَّوَّفُوْا
بِالْبَيْتِ الْعَتِيُقِ ﴿٢٩﴾
And (remember) when We pointed out for Ibrahim the
place of the House (of Allah) saying, "Do not associate
anything with Me as My partner and purify My House
for those who make tawaf (circumambulation around
it), and those who perform Qiyam (standing up in
worship) and those who perform Ruku' (bowing down)
and Sujud (prostration), [26] and announce among
people about (the obligation of) Hajj, so that they
should come to you on foot and on every camel turned
lean, travelling through every distant hilly pathway,
[27] so that they witness benefits for them and recite
Allah's name, in specified days, over the provision He
gave them from the cattle - 'So, eat thereof and feed the
distressed, the poor.' [28] Then, they must remove their
dirt and fulfill their vows and make tawaf of the
Ancient House." [29]
Commentary
The previous verse contains a warning of severe punishment to the
infidels who prevented the Muslims from entering the Sacred Mosque and
the precincts of haram. This verse describes the eminence and the
superior status of the Baitullah which magnifies manifold the evil of their
deeds.
The start of founding the structure of the House of Allah (the
Holy Ka'ba)
And [remember] when We pointed out for) وَإِذْبَوَّأْنَا لِبُرْهِيُمَ مَكَانَ الْبَيْتِ
Ibrahim the place of the House - 22:26.) The word ey literally means 'to
assign to someone a place for his residence.' The verse calls to attention
the fact that Allah assigned to Sayyidna Ibrahim AS a place where
Baitullah was located. There is a hint here that he was not settled there
already, since he migrated here from Syria. And a reference to jis:
(the place of the House) suggests that the House of Allah pre-existed the

261
Surah Al-Hajj : 22 : 26 - 29
arrival of Sayyidna Ibrahim &CHI, because according to reliable traditions
its first foundations were laid about the time when Sayyidna 'Adam el
was sent upon the earth and he, and the prophets who came after him,
used to make tawaf (circumambulation) around it. At the time of Deluge
in the days of Sayyidna Nuh & its upper-structure was removed but
the foundations remained intact. Sayyidna Ibrahim Seal was brought to
this place and commanded by Allah Ta'ala أَنْ لاَّ تُشْرِكُ بِى شَيْئًا (Do not
associate with Me any one - 22:26). It is quite evident that Sayyidna
Ibrahim Scal could not commit shirk, because he had himself suffered
considerable torment at the hands of polytheists after they accused him of
having destroyed their idols. The intention here is to warn the people at
large against the great sin of polytheism. The second command was jab,
# (purify My House - 22:26), even though the House of Allah did not
exist at that time. But the fact of the matter is that Baitullah is not just a
structure of bricks and mortar, rather the term encompasses that entire
piece of sacred land where Baitullah once stood and whose structure
Sayyidna Ibrahim Ma was now commanded to raise once again on the
original foundations. As for the command to purify the place, Qurtubi
says that in those days the tribes of Jurhum () and Amalakites (sdlc)
had placed idols there, which they worshipped. (Qurtubi). Another view is
that this command is for the future generations not only to keep the place
free from infidelity and polytheism but also to pay special attention to its
external cleanliness and purity.
أذِنٌ فِى النَّاسِ was الشكا The third command given to Sayyidna Ibrahim
Jy (Announce among people about the obligation of Hajj - 22:27). Ibn
Abi Hatim has related from Sayyidna Ibn 'Abbas
that when Sayyidna
Ibrahim Scel was commanded by Allah to make this proclamation, he
submitted that the place where he stood was an uninhabited desolate
plane with nobody to hear the proclamation whereas he lacked the means
to convey it to the populated areas. Allah Ta'ala then told him that he was
required only to make the proclamation and the responsibility for
conveying it to the four corners of the world rested with Himself, that is
Allah Ta'ala. Thereupon Sayyidna Ibrahim e stood at مقام ابراهيم (Station
of Ibrahim) and made the proclamation and Allah Ta'ala magnified his
voice so that it was heard all round the earth. It is also related that he
made the proclamation from the top of the mount Abu Qubais (JI J.

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.). He put his fingers in his ears, turned his face in four directions and
called out "O people! Allah has established His House and made it
obligatory upon you to make pilgrimage to it. So obey the command of
your Lord."
It is also mentioned in this narration that Allah Ta'ala so decreed that
the announcement was heard miraculously all over the world, not only by
the people living then , but also by all those yet to be born upto the Day of
Resurrection. And all those who are destined to perform the pilgrimage
responded to the call with the words ◌َلَبَّيْكَ اللَّهُمَّ لَبَّيُك .Sayyidna Ibn 'Abbas
says that the Talbiyah during the pilgrimage has its origin in this
response to the call of Sayyidna Ibrahim Sel. (Qurtubi, Mazhari)
Further on, the verse describes the tradition which has been
established for all times as a result of the proclamation of Sayyidna
Ibrahim الَيَا namely ◌ٍ22:28) يَأْتُوُكَ رِجَالاً وَّعَلَى كُلِّ ضَامِرٍ يَّأْتِيْنَ مِنْ كُلِّ فَجّ عَمِيق) meaning
that people will come to Baitullah from the four corners of the earth, some
on foot and others on their mounts, which will become lean because of the
long distances traversed by them. From that remote time until today,
though thousands of years have elapsed, people come to Baitullah to
perform pilgrimage, just as they did in the earliest times. All the prophets
who came after Sayyidna Ibrahim &# and their followers strictly
observed this tradition. During the long period of ignorance after
Sayyidna 'Isa' SCel , the Arabs, even though they lapsed into the evils of
idolatry, yet they continued to perform very faithfully all the rituals of
the pilgrimage precisely as they had inherited them from the time of
Sayyidna Ibrahim El.
So that they witness benefits for them - 22:28) means) لِيَشْهَدُوا مَنَافِعَ لَهُمْ
that the arduous journey undertaken by people to perform pilgrimage is
to their own advantage. The use of the word "benefits" as a common noun
(without definite article) points to the universal benefits that may be
derived from the pilgrimage. Apart from the spiritual rewards, many
material profits may also be obtained. It is indeed remarkable that people
who sedulously save pennies over long years in order to be able to defray
the high expenses involved in performing the Hajj have never become
insolvent, whereas many people are known to have become bankrupt as a
result of expenses incurred on marriages or on the construction of palatial
houses. It is a common knowledge that no one has become a pauper

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because of spending on Hajj or 'Umrah, rather it has been noticed,
according to some narrations, that Allah Ta'ala has bestowed such a
blessing in this worship that many have gained materially after the
ritual. As for the spiritual gains, they are many, one being related by
Sayyidnā Abu Hurairah 4
in a hadith in which the Holy Prophet
said that anyone who performed Hajj in order to gain Allah's favour and
avoided sins and obscene acts will return as immaculate and innocent as a
newborn baby. (Bukhari and Muslim) (Mazhari).
In addition to the spiritual and material benefits to be obtained from
Hajj mentioned above, there is yet another advantage which may be
gained when performing it, which is mentioned in the following sentence:
so that they may recite) وَيَذْكُرُوا اسْمَ اللَّهِ فِىّ أَيَّامٍ مَّعُلُوُمْتٍ عَلى مَا رَزَقَهُمُ مِّنْ بَهِيْمَةِ الْأَنْعَامِ
Allah's name, in specified days, over the provision He gave them from the
cattle - 22:28). Here it is important to bear in mind that the main object of
sacrificing the animals on this occasion is not their meat, but the mention
of Allah's name which is recited while the animal is being slaughtered,
which is the essence of the worship. The fact that eating the meat of these
animals has been made halal (lawful) for them is an additional reward
from Allah. ◌ٍأيَّامٍ مَّعُلُومَات (specified days) refer to the 10th, 11th, and 12th
days of the month of Dhul-Hijjah when animals may be sacrificed. The
words ◌ِعلى مَا رَزَقَهُمُ مِّنُ بَهِيمَةِ الْأَنْعَام (Over the provision He gave them from the
cattle - 22:28) are of general application and include all kinds of sacrifices
whether they are obligatory or optional.
has been used in كُلُوا So eat therefrom) Although the word) فَكُلُوا مِنْهَا
the imperative mood, it does not mean that eating the meat of these
animals is obligatory. Rather, it has been used in the sense that it is
permitted and lawful to eat this meat, as it is mentioned in verse - 151;
B'slast (When you are out of Ihram, you may hunt - 5:2) for granting
permission for hunting.
Ruling
Specially during the period of Hajj, and generally at other times too
situations arise when animals must be sacrificed in Makkah . There is one
kind of sacrifice which is obligatory and performed to expiate a sin such as
killing animals within the precincts of Haram. Books of jurisprudence
describe in detail the kind of animals killed and the type of animals to be
slaughtered to atone for each such animal killed unlawfully. Similarly, if

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Surah Al-Hajj : 22 : 26 - 29
a person commits an act which is forbidden, as long as he is in the state of
ihram, he too must slaughter an animal. Jurists call this kind of sacrifice
as alaJI , (sacrifice to atone for a sin). Here also there are specific rules
governing each situation. T' cre are certain irregularities which must be
expiated by slaughtering a camel or a cow, while in other cases the
sacrifice of a goat or sheep is considered sufficient. There are a third kind
of irregularities where slaughter of an animal is not necessary, and one
can redeem his error by offering sadaqah. This is not the place to discuss
these matters in great detail, but the the necessary information on this
subject can be found in my booklet Ahkamul-Hajj (احكام الحج) . When an
animal is slaughtered for expiating a sin or an irregular act, its meat can
be eaten only by the poor and needy persons and it is not permissible for
the person making the slaughter or any rich person to eat this meat, and
this view is held by all the jurists. As regards other sacrifices, whether
obligatory or voluntary, the person offering the sacrifice, his relatives and
friends, even though they may be rich, can eat their meat; and the
present verse refers to this kind of sacrifice. Here also it is recommended
that one-third of the meat be distributed among the poor and needy. The
second part of this verse ◌َوَأَطْعِمُوا الْبَائِسَ الْفَقِير (and feed the distressed, the poor
- 22:28) explains this point.
تَفَك Then, they must remove their dirt - 22:29) The word) ثُمَّ لْيَقُضُوا تَفَتَهُمْ
means dirt, which gathers on human body. While a person is in the state
of ihram, he cannot shave, trim or pluck his hair, nor can he pare his
nails, nor use perfume, and it is quite natural that dirt should collect
under his hair and nails and on his body. This verse requires of the
pilgrims that after they have performed the sacrifice, they should remove
this dirt, meaning thereby that they should now remove the ihram, (and
wear their normal clothes) shave their heads and pare their nails. This
verse mentions sacrifice first and then refers to the removal of the dirt,
which suggests that these two acts must be performed in that order. It is
forbidden to shave one's head or pare nails before the obligatory sacrifice.
Anyone who does so must slaughter an animal as dam (to atone for his
sin).
Observance of the correct sequence in the performance of
various acts related to Hajj
The observance of various functions of Hajj in the same order in

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Surah Al-Hajj : 22 : 26 - 29
which they are mentioned in the Qur'an and hadith, and which have
been codified by the jurists is, by consensus, a sunnah. However, opinions
differ whether it is obligatory as well. Imam Abu Hanifah and Imam
Malik hold the view that the observance of the sequence is obligatory and
any deviation from it must be atoned for by dam, while according to
Imam Shafi'i it is only sunnah and a deviation from it reduces the reward
to be gained by performing Hajj but does not make it obligatory to
sacrifice an animal. There is also a ruling of Sayyidna Ibn 'Abbas
من
He who alters the sequence of the rites during) قدّم شيئًا من نسكه اواخره فلیهرق دما
Hajj must slaughter an animal). (Mazhari) Țahawi has also reported this
tradition through different versions. In addition Sayyidna Said Ibn
Jubair
, Qatadah, Nakha'i and Hasan al-Basri also support the view
that any alteration in the sequence of the rites of Hajj makes the sacrifice
of an animal obligatory. Fuller details on the subject are discussed in the
Tafsir Mazhari.
is the plural of the word نُذُوُر (22:29 - And fulfill their vows) وَلْيُؤُفُوْا نُذُوُرَهُمْ
„ff, which means a 'vow'. When a person commits himself verbally to do
an act, in order to win the goodwill of Allah Ta'ala, (which is not
otherwise obligatory on him) it becomes a vow (nadhr) and its
performance becomes obligatory for him by consensus of Ummah,
provided that the act itself is not sinful or forbidden. If a person makes a
vow to do something which is sinful, then he is not bound to fulfill the
vow, rather it is impermissible to act upon it, but he must make
atonement for the unfulfilled vow. According to Abu Hanifah and other
religious jurists the vow must be of an act which is an act of a direct
worship ('ibadah maqsudah) in some manner. So, if someone makes a
nadhr (vow) for voluntary prayers, fasting, sadaqah, sacrifice of animals
etc. all these vows must be fulfilled in all circumstances. The present verse
emphasizes on this very issue.
Ruling
It must be remembered that a resolve made in one's heart to do
something does not become a nadhr (vow) unless it is pronounced with
the tongue. Tafsir Mazhari has elaborated the rules of nadhr in great
detail.

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Surah Al-Hajj : 22 : 26 - 29
A question and its answer
One may question the relevance of nadhr in the context of Hajj.
Obviously the preceding sentences speak of the rules of Hajj, like sacrifice,
removing ihram etc. Similarly, the following sentence relates to the tawaf
of ziyarah. Why the injunction to fulfill vows has been inserted between
the rules of Hajj, while the rules governing vows have an independent
status which are to be fulfilled at all times and at every place and not
during Hajj only?
A possible explanation for this is that when a person sets out with the
intention of performing Hajj, his heart prompts him to do the maximum
number of good deeds and to spend the maximum time in prayers, and so
he makes many vows, specially it was a common practice to make vows for
sacrificing additional animals during Hajj. According to Sayyidna Ibn
'Abbas
the word nadhr in this context means a vow to sacrifice an
animal. One relevance of nadhr (vow) appearing with the rites of
pilgrimage is that just as vow makes many things obligatory which are
not so otherwise and makes many things unlawful for him which are not
originally forbidden, similarly the state of ihram, during a pilgrimage
makes certain things unlawful for him which are permitted at other times.
Instances of these are: wearing stitched clothes, use of perfume, shaving
of hair or paring nails. Therefore, Sayyidna 'Ikrimah 4
has interpreted
nadhr in this verse to mean those acts and duties which have become
obligatory during the course of Hajj.
- And they should make tawaf of the ancient House) وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيُقِ
22:29) Here the word tawaf refers to tawaf-uz-ziyarah, which is performed
on the 10th day of the month of Zil Hijj after casting stones and making
the sacrifice. It is the second obligatory ritual of Hajj, the first being
wuquf-ul-'Arafat, which is performed earlier. After this tawaf the state of
ihram is fully terminated and all restrictions are removed. (Rūp ul-Ma'ani).
The word ◌ِالْبَيْتِ الْعَتِيُق lexically means 'liberated house' Baitullah is called
because according to the Holy Prophet, الَبَيْتِ الْعَتِيُقِ
it has been liberated
from the control and domination of the infidels and tyrants and it will
رواه الترمذى وحسنه والحاكم وصححه وابن جرير والطبرانى) .never again be ruled by them
.) -Ruh ul-Ma'ani). It is evident by the episode of the People of

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Surah Al-Hajj : 22 : 30 - 33
Elephant who, with all their might, were frustrated in their attempt to
establish their dominion over Makkah.1
Verses 30 - 33
ذلِكَ، وَمَنْ يُعَظِّمُ حُرُمتِ اللَّهِ فَهُوَ خَيْرٌ لَّهُ، عِنْدَ رَبِّه ◌ُ وَأُحِلَّتْ لَكُمُ
الْأَنْعَامُ إِلاَّ مَا يُتُلِى عَلَيْكُمُ فَاجْتَنِبُوا الرِّجُسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوْا
قَوْلَ الزُّوُرِ ﴿٢﴾ حُنَفَاءَ لِلْهِ غَيْرَ مُشْرِكِيْنَ بِهِ ، وَمَنْ يُشْرِكَ بِاللهِ
فَكَأَنَّمَا خَرَّمِنَ السَّمَآءِ فَتَخْطَفُهُ الطَّيْرُ أَوْتَهُوِىُ بِهِ الرِّيْحُ فِىُ مَكَانِ
سَحِيْقٍ ﴿٣١) ذلِكَ، وَمَنْ يُعَظِّمُ شَعَائِرَاللّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوُبِ
﴿٣٢﴾ لَكُمْ فِيُهَا مَنَافِعُ إِلَى أَجَلٍ مُّسَمِّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيُقِ
ع
érrè
That is (what one should remember), and whoever
observes the reverence of things sanctified by Allah, it
is good for him with his Lord. And permitted to you are
the cattle, except those mentioned to you through
recitation (of the verses). So refrain from the filth of
the idols and refrain from a word of falsehood, [30] being
upright for (the obedience of) Allah, not ascribing any
partner to Him. And whoever ascribes a partner to
Allah, it is as if he falls down from the sky and the
birds snatch him, or the wind drives him away to a far
off place. [31]
That is (what one should remember), and if one
observes the sanctity of the symbols of Allah, then such
things emanate from the piety of the hearts. [32]
And for you there are benefits in them (the cattle) upto
a specified time. Then their place of sacrifice is by the
Ancient House. [33]
Commentary
حُرُمْتِ اللّهِ
(22:30) are the things sanctified by Allah Ta'ala, that is the
1. The other meaning of the word aus is 'ancient' which is adopted in the translation of
the text. (Editor)

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Surah Al-Hajj : 22 : 30 - 33
religious laws. They are a source of welfare in this world and in the
Hereafter for those pious Muslims who seek to learn them and act upon
them.
And permitted to you are the cattle, except) أُحِلْتُ لَكُمُ الْأَنْعَامُ إِلَّ مَا يُتُلِى عَلَيْكُمُ
those mentioned to you through recitation (of the verses) - 22:30) The
word plí (cattle) includes camels, cows, goats, sheep etc. which are made
lawful at all times and even when one is in the state of ihram. Then the
verse contains an exception in the words ◌ْإلاَّ مَا يُتُلى عَلَيْكُم (except those
mentioned to you .. - 22:30) These are the animals which have been made
unlawful in all circumstances, whether one is in the state of ihram or not.
The detail of these animals is given in other verses, such as carrion, an
animal which is beaten to death, or slaughtered without reciting the
name of Allah, or in the name of someone other than Allah.
So refrain from the filth of the idols - 22:30) The) فَاجْتَنِبُوا الرِّجُسَ مِنَ الْأَوْثَانِ
word , means filth or moral impurity, and at, is the plural of , ,
which means idol. Idols have been described as filth, because they fill a
man's heart and soul with moral impurity.
And refrain from a word of falsehood - 22:30) The phrase) وَاجْتَنِبُوا قَوْلَ الزُّوُرِ
' J's means lies. Anything which is contrary to truth is a lie and false,
whether it is corrupt beliefs and practices or whether it is false evidence.
The Holy Prophet
once said 'Among the major sins are associating
anyone with Allah, disobedience of one's parents, giving false evidence
and telling lies in general talk'. He used the phrase ◌ِوَقَوُلُ الزُّور (word of
falsehood) repeatedly. (Bukhari)
And if one observes the sanctity of the symbols of Allah) وَمَنْ يُعَظِّمُ شَعَائِرَ اللهِ
- 22:32) The word jus is the plural of ."s which means a 'symbol', 'a
distinctive sign', and refers to those things which are considered as the
specific emblems of certain groups of people or certain faiths. 'sus are
those special laws which are generally taken to be the identifying features
of a Muslim. Most of the rules of Hajj fall in this category.
then such things emanate from the piety of the) فَإِنَّهَا مِنْ تَقْوَى الْقُلُوُبِ
hearts - 22:32). It means that respect for the us (Symbols of Allah) is
an evidence of the piety of heart, which indicates that the symbols of
Allah are respected by the one who has taqwa (fear of Allah) in his heart
and that taqwa is a quality which rests in one's heart. When the heart is

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Surah Al-Hajj : 22 : 34 - 37
equipped with this quality, it is reflected in all his actions.
And for you there are benefits in them upto a) لَكُمُ فِيُهَا مَنَافِعُ إِلَّى اَجَلٍ مُّسَمِّى
specified time - 22:33) It means that it is lawful for the Muslims to use the
quadruped animals for their benefit (such as using their milk, riding them
or using them for transport of goods) unless the animals have been made
stá (Hady) by reserving them for sacrifice to be offered within the
precincts of haram. When a person takes along with him an animal for
the specific purpose of sacrificing it within haram, the animal is described
as hady, and no benefit may be derived from it, except in extreme
emergency. A person leading a camel after it has been nominated as hady
may lawfully ride it only if he is unable to walk and no other mount is
available.
Then their place of sacrifice is by the Ancient) ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيُقِ
House - 22:33) Here ◌ِالْبَيْتِ الْعَتِيُق includes the entire precincts of haram, as
was the case in the previous verse where the word Al-Masjid Al-Haram
was used for the entire area of haram, and mahill (place) means the place
of slaughtering the animals of hady. Thus the entire haram is declared as
the slaughtering place of the animals of hady. The meaning of the verse
is that the hady (animals nominated for sacrifice during Hajj) may be
slaughtered within, and not outside the area of haram which includes
Mina and all other places of Makkah. (Ruh ul-Ma'ani)
Verses 34 - 37
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنُسَكًا لِيَذْكُرُوا اسْمَ اللّهِ عَلَى مَا رَزَقَهُمُ مِّنُ"
بَهِيْمَةِ الْأَنْعَامِ ، فَالِهُكُمُ إِلَهٌ وَّاحِدٌ فَلَةَ أَسْلِمُوْا وَ بَشِرِالْمُخْبِيْنَ
﴿٢﴾ الَّذِيْنَ إِذَا ذُكِرَاللّهُ وَجِلَتْ قُلُوبُهُمُ وَالصُِّرِيْنَ عَلَى مَآَ
أَصَابَهُمُ وَالْمُقِيُّمِى الصَّلْوَةِ وَمِمَّا رَزَقْتُهُمْ يُنْفِقُوْنَ ﴿٣٥﴾ وَالْبُدُنَ
جَعَلْنُهَا لَكُمُ مِّنُ شَعَائِرِ اللَّهِ لَكُمُ فِيْهَا خَيْرٌّ ◌َهُ فَاذْكُرُوا اسْمَ اللّهِ
عَلَيْهَا صَوَآفَّ فَإِذَا وَجَبَتْ جُنُوْبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ
وَالْمُعْتَرَّ كَذلِكَ سَخَّرُنْهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ ﴿٣٦﴾ لَنْ يَّنَالَ

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Surah Al-Hajj : 22 : 34 - 37
اللّهَ لُحُوُمُهَا وَلاَ دِمَآؤُهَا وَلِكِنُ يَّنَالُهُ الَّقُوَى مِنْكُمْ ﴿ كَذَلِكَ
سَخَّرَهَا لَكُمْ لِتُكَبِرُوا اللهَ عَلى مَاهَدُكُمُ ، وَبَشِّرِ الْمُحْسِنِيْنَ
érve
And for every Ummah We prescribed the act of
sacrifice, so that they recite Allah's name over the
provision He gave them from the cattle. So, your God is
One God. Therefore, to Him alone you must submit. And
give good news to those who turn to Him with
humbleness - [34] those whose hearts are filled with
awe when Allah is remembered, and who observe
patience against whatever befalls them, and who are
steadfast in Salah, and who spend (in the way of Allah)
out of what We have given to them. [35]
And the big animals of sacrifice (like camels) are made
by Us among the symbols of Allah for you in which
there is much good for your benefit. So recite the name
of Allah over them as they are lined up (for sacrifice).
Then, once their flanks fall down (after slaughter), eat
of them and feed the one who is content and the one
who wishes to receive. Thus We have made them (the
animals) subjugated to you, so that you may be
grateful. [36] It is neither their flesh nor their blood
that reaches Allah, but what reaches Him is the taqwa
on your part. Thus He has made them (the animals)
subjugated to you, so that you proclaim the glory of
Allah for the guidance He gave you. And give good news
to those who are good in deeds. [37]
Commentary
And for every Ummah We prescribed the act of) وَلِكُلّ أُمَّةٍ جَعَلْنَا مَنُسَكًا
sacrifice - 22:34) The words Juss and a means several things in Arabic
such as sacrifice of animals, the rites of pilgrimage, and also worship of
Allah Ta'ala. This word has been used in the Qur'an at several places and
conveys one of the three meanings. In the present context, the word can
carry all the three meanings. Mujahid and some other commentators
think that here the word Jas refers to the sacrifice of the animals in
which case the verse would mean that the obligation to offer sacrifice,
which has been placed on this Ummah is nothing new, because all the

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Surah Al-Hajj : 22 : 34 - 37
other peoples were likewise bound to do so. On the other hand, according
to Qatadah the word means the rites of the pilgrimage, and thus the verse
would mean that these rites which have been prescribed for the present
Ummah were made obligatory on the people of earlier ages also. Ibn
'Arafah has interpreted the word Ouds to mean worship of Allah, and so
the meaning of the verse would be that the worship of Allah was made
obligatory on all the peoples of bygone ages and though there were
differences in the forms of worship, yet in essence it remained unchanged.
And give good news to those who turn to Him in) وَبَشِّرِ الْمُخْبِتِيْنَ
humbleness) The word " means 'a depressed tract of land' and
means 'a person who deems himself humble and lowly'. According to 'Amr
bin Aws dd are those people who do not wrong others and if somebody
wrongs them, they do not seek revenge. Sufyan has observed that they
are the people who are contented with Allah's will and remain agreeable
in all circumstances, comfort or trouble and poverty or affluence.
وَجُل Whose hearts are filled with awe - 22:35) The word) وَجِلَتْ قُلُوُبُهُمُ
means a feeling of awe inspired by something majestic and sublime. These
words describe the state of pious people who are overwhelmed by deep
awe whenever the name of Allah is mentioned in their presence.
[And the big animals of sacrifice [like camels) وَالْبُدُنَ جَعَلُنْهَا لَكُمْ مِّنُ شَعَائِرِ اللهِ
are made by Us among the symbols of Allah for you - 22:36.) It has been
explained earlier that sus (symbols) mean those special forms of rites and
worship, which are the symbols of Islam. Sacrifice of animals is one of
them, which must be observed with due importance.
So recite the name of Allah over them as they) فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَآفْ
are lined up (for sacrifice) - 22:36) The word Je (translated above as
'lined up') is used for d'has, which means standing in a row. According to
Sayyidna 'Abdullah Ibn 'Umar
the verse means that the camel, which
is to be slaughtered, should stand on three legs and one foreleg should be
bent and tied up. This is a better way of slaughtering a camel and is
according to sunnah. Other animals should be slaughtered in lying
position, which is also sunnah.
وَجَبَتُ Then, once their flanks fall down). Here the word) فَإِذَا وَجَبَتُ جُنُوبُهَا
is used for the meaning of ch, which means when the animal falls and
dies.