Verses 25–37

Chapter 22: Al-Hajj (The Pilgrimage) · Printed edition: Volume 28, pp. 182–208

إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ ۚ وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ ٢٥ وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَنْ لَا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ ٢٦ وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ ٢٧ لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ٢٨ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ٢٩ ذَٰلِكَ وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ ۗ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ ٣٠ حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ ۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ ٣١ ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ ٣٢ لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ ٣٣ وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ ٣٤ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَىٰ مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ ٣٥ وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ ٣٦ لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ ۗ وَبَشِّرِ الْمُحْسِنِينَ٣٧

25. Surely (as for) those who disbelieved, and hinder (people) from Allah’s way and from the Sacred Mosque which We have made equally for all people, the dweller therein and the visitor, and whoever shall incline therein to wrong unjustly, We will make him taste a painful chastisement.
26. And when We assigned to Abraham the place of the House, saying: Do not associate with Me aught, and purify My House for those who go around it and stand to pray and bow and prostrate themselves.
27. And proclaim among people the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path,
28. That they may witness advantages for them and mention the name of Allah during stated days over what He has given them of herd animals. Then eat of them and feed the distressed one, the needy.
29. Then let them accomplish their needful acts of shaving and cleansing, and let them fulfil their vows and let them go round the Ancient House.
30. That (shall be so); and whoever respects the sacred ordinances of Allah, it is better for him with his Lord; and the cattle are made lawful for you, except that which is recited to you. Therefore avoid the uncleanness of the idols and avoid false words,
31. Being upright for Allah, not associating aught with Him; and whoever associates (others) with Allah, it is as though he had fallen from above. Then the birds snatch him away or the wind carries him off to a far-off place.
32. That (shall be so); and whoever venerates the signs of Allah, this surely is (the outcome) of the piety of hearts.
33. You have advantages in them till a fixed time; then their place of sacrifice is the Ancient House.
34. And to every nation We appointed an act of devotion that they may mention the name of Allah on what He has given them of herd animals; so your Allah is One Allah, therefore to Him should you submit, and give good news to the humble,
35. (To) those whose hearts tremble when Allah is mentioned, and those who are patient over what afflicts them, and those who keep up prayer, and spend (benevolently) out of what We have given them.
36. And (as for) the camels, We have made them among the signs of the religion of Allah for you; for you therein is much good. Therefore mention the name of Allah on them as they stand in a row; then when they fall down eat of them and feed the poor man who is content and the beggar. Thus have We made them subservient to you, that you may be grateful.
37. Neither their flesh nor their blood reaches Allah; instead, your piety reaches Him. Thus has He made them subservient to you, that you may magnify Allah because He has guided you aright; and give good news to those who do good.

Introduction

These verses talk about the polytheists blocking the believers’ access to the Sacred Mosque and threaten them for their hindrance. Then they discuss the first legislation of pilgrimage to the Kaʿbah at the time of Abraham, and his task to declare this among the people, followed by a set of hajj rituals.

Commentary

إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ ۚ وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ ٢٥

(22:25) Surely (as for) those who disbelieved, and hinder (yaṣuddūna) (people) from Allah’s way and from the Sacred Mosque which We have made equally (sawāʾan) for all people, the dweller (al-ʿākif, from ʿūkūf) therein and the visitor (al-bādī)—and whoever shall desire therein any violate (ilḥād) unjustly, We will make him taste a painful chastisement.

Ṣadd means “to hinder, to prevent.”Sawāʾ is an infinitive (that is, equality) that has the meaning of the subject here (that is, equal). ʿŪkūf in a place is “to reside and dwell there.” Bādī is from the root badw, which means “to appear.” It has been said that bādī here means “visitor”; that is, one who enters the Sacred Mosque from outside. Ilḥād is “to bend or incline toward distortion.” It was originally used for a deformity in an animal’s foot.

Those who disbelieve are the polytheists of Mecca. They rejected the Prophet when he was first appointed as a messenger in Mecca, before his migration [to Medina]. They used to stop people from accepting Islam, which is Allah’s way, and they used to prevent the believers from entering the Sacred Mosque to circumambulate the Kaʿbah, to establish prayer, and to perform other rituals. Yaṣuddūna (hinder, in present tense) implies continuous hindrance. There is no grammatical problem with adding a present tense verb (yaṣuddūna) to a past tense one (kafarū: disbelieved). The implied meaning is: “Those who disbelieved in the past, and have been ever hindering the people from God’s way and the believers from the Sacred Mosque…”

Given the above interpretation, “the Sacred Mosque” is added to “Allah’s way,” and “hindering from the Sacred Mosque” means hindering the believers from performing their worship and rituals there. One of the implications and extensions of this hindrance is that they used to prevent believers from outside Mecca from entering Mecca for pilgrimage.

… which We have made equally for all people: This is an attribute of the Sacred Mosque. Based on the above explanation, “for all people” means “for all people’s worship” not “for their ownership.” What people own is the right to worship God there, and no one can stop others from doing so. This indicates that preventing and hindering people from the Sacred Mosque is an infringement on the people’s rights (ḥaqq al-nās) and a wrongful inclination to injustice. Likewise, referring to this way [to the Sacred Mosque] as Allah’s way shows that hindering people from this path is also an infringement on God’s rights (ḥaqq Allāh).

This interpretation is confirmed by the next part of the verse: equally for all people, the dweller therein and the visitor. That is, the residents and the visitors are equal in terms of having a right to worship God in the Sacred Mosque. Of course, what is meant by “dwellers” here is “the residents of Mecca,” but the verse refers to them as “the dwellers of the Mosque”—by using the word “therein”—because the meaning is understood. It could also be that they are referred to as the dwellers of the Mosque in the sense that they always attend the Mosque for worship.

… and whoever shall desire (yurid) therein (fīhi) any violation (bi-ilḥād) unjustly (bi-ẓulm), We will make him taste a painful chastisement: This part of the verse outlines the punishment for wronging the people by violating their above mentioned right to attend the Sacred Mosque. Its implication is that it is unlawful to hinder others from entering the Mosque for worship. The object of yurid (to want, to incline) is omitted to include any possible kind of wrongful inclination. The letter bāʾ (lit. “by”) in bi-ilḥād shows coverage (mulābasah), while in bi-ẓulm it shows sababiyyah (causality or instrumentality). This last part of the verse in entirety is the predicate of the first part of the verse: Surely (as for) those who disbelieve…

The meaning is: The disbelievers constantly prevent the people from God’s way, which is the religion of Islam, and hinder the believers from the Sacred Mosque, which has been made a place of worship for all people without any difference between those who reside there and the visitors. We will make them taste a painful chastisement because they want to wrong people there unjustly, and the punishment of anyone who has such desire and inclination is to taste a painful chastisement.

The exegetes have suggested many different views concerning the inflection (iʿrāb) of the words in this verse, but perhaps our interpretation above is more consonant with the context.

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَنْ لَا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ ٢٦

(22:26) And when (idh)We assigned (bawwaʾnā) to Abraham the place (makān) of the House, saying: Do not associate with Me aught, and purify My House for those who go around it and stand to pray (al-qāʾimīn) and bow and prostrate themselves (al-rukkaʿ al-sujūd).

When a place is used as the object of the verb bawwaʾa, it means that it is set a point of reference for someone to aim for or return to. Makān is “where something is positioned and rests.” The “makān of the House” is the land where it is built. Based on the context, al-qāʾimīn (lit. “those who stand”) means “those who stand in worship and prayer.” Rukkāʿ is the plural of rākiʿ (one who bows), as sujjad is the plural of sājid (one who prostrates). Likewise, sujūd is the plural of sājid, as rukūʿ is the plural of rākiʿ.

The word idh (when) at the beginning of the verse refers to an omitted verb: udhkur (remember, or remind them of). It implies: “Remember the story when We assigned….” The verse reminds the reader of how the Kaʿbah was established as a place of worship for all people in order to show that hindering the believers from the Sacred Mosque cannot be anything but an unjust violation.

What is meant here is that God assigned the place of the House to Abraham as a point of reference for worship, not a home to live in. The same idea can be inferred from the command“purify My House,”where God ascribes the House to Himself. Surely this assignment was made through revelation (waḥy) to Abraham. Therefore, We assigned to Abraham the place of the House essentially means: “We revealed to Abraham to take this place as a point of reference to worship Me.” In other words: “We revealed to him: aim this place to worship Me,” which is equivalent to: “Worship Me in this place!”

The particle an (lit. “that,” translated as “saying”) before do not associate with Me aught clarifies that the verse is talking about God’s speech and revelation to Abraham. Therefore, there is no need to assume an omitted verb like “We revealed” or “We said.”

The above points also clarify that do not associate with Me aught does not forbid polytheism in its absolute sense. Of course, polytheism is absolutely forbidden, but what is meant here is a specific type of polytheism, given the context of the verse. It is about associating others with God while setting out for the House to worship God. More clearly, it forbids associating others in the rites of the hajj, such as offering sacrifices to them or including them in the statement “Here I come” (labbayka, talbiyah). The same [contextually specific interpretation] applies to the next part of the verse:

… purify (ṭahhir, from taṭhīr) My House for those who go around it and stand to pray and bow and prostrate themselves: Taṭhīr means “to remove impurity and defilement from something in order to return it to its original nature.” God ascribes the House to Himself, saying My House, meaning “the House that is exclusively for My worship.” In the sense that the House is a place of worship, its purification means keeping it clean and clear from corrupt acts and from impurities that defile one’s worship. That would be polytheism and its expressions [that is, idols and images].

There are two possible meanings for purify My House: (1) Purify it of spiritual impurities in particular. This means that Abraham must legislate and teach people a way of worship that is completely clear from any taint or impurity of polytheism, as Abraham himself was commanded to such worship.(2) Purify it of all impurities, whether physical or spiritual. The context of the verse favors the first meaning. Therefore, commanding one “to remove spiritual impurities from a house of worship for servants who journey there to worship God” is equivalent to commanding him to establish and legislate an act of worship there that is purely for God’s sake, without any taint of polytheism, so that they may worship God and not associate anyone with Him.

Hence, the implied meaning according to the context is: Remember when We revealed to Abraham the following: (1) to worship Me in this House of Mine by taking it as a point of reference for My worship; (2) to not associate anything else in My worship; and (3) to establish a custom of worship that is free from polytheism for My servants who aim for My House, including those who go around it, those who stand in prayer, and those who bow and prostrate themselves.

The verse suggests that the main worship of the travelers to this House is circumambulation, standing in prayer, bowing and prostration. There is also a subtle hint in the verse that bowing and prostration are very close together, like two closely related things that cannot be separated from one another.

Here are some other views suggested by the exegetes:

What is meant by the verb bawwaʾnā (We assigned as a point of settlement or reference) is that “We told him to settle there” (qulnā tubawwiʾ).

Bawwaʾnā means “We taught him to settle there” (aʿlamnā).

The particle an (lit. “that”) before do not associate with Me aught is a particle that makes what follows it an infinitive (that is, it is maṣdariyyah).

The particle an is an unstressed form of anna (indeed, surely).

Ṭāʾifīn (those who circumambulate) are travelers from outside, while qāʾimīn (those who stand) are the residents of Mecca.

“Those who stand, bow and prostrate” all refer to those who perform the prayer (muṣallūn).

However, these are all unlikely interpretations.

وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ ٢٧

(22:27) And proclaim (adhdhin, from taʾdhīn) among people the Pilgrimage (al-ḥajj): they will come to you on foot (rijālan) and on every lean camel (ḍāmir), coming from every (kulli) remote path (fajjin ʿamīq).

Taʾdhīn means “to proclaim something by raising one’s voice.” That is why it has been interpreted as “call.” Ḥajj literally means qaṣd (to aim, to intend). It is the name of a particular ritual in the Islamic shariah—following its first legislation by Abraham—as it involves aiming for the Sacred House. Rijāl is the plural of rājil (on foot), which is the opposite of rākib (mounted). Ḍāmir is an adjective meaning “lean due to traveling.” Al-fajj al-ʿamīq has been defined as “far and remote way.”

… proclaim among people the Pilgrimage: That is, call out to people to aim for the House, or to perform the hajj. The conjunction “and” at the beginning of the verse links this command to: do not associate with Me aught (). The addressee here is Abraham [as in the last verse]. Some have said that the addressee here is our Prophet Muḥammad, but this is unlikely given the context.

… they will come to you: This is the result of the previous command. That is, if you call out to them, then they will come to you on foot, on the back of every lean camel, coming from every remote path. The term kull in such cases means “many,” not “all.”

لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ٢٨

(22:28) That they may witness advantages for them and mention the name of Allah during known days over what He has given them of livestock. Then eat of them and feed the distressed one, the needy.

The letter lām (lit. “that”) at the beginning of the verse either explains the reason and justification (taʿlīl) for the previous command, or it indicates the goal and purpose (ghāyah)of that command. It connects to they will come to you in the previous verse, meaning: “they will come to you in order to witness advantages for them” (if lām is for taʿlīl); or “they will come to you and thus they will witness advantages for themselves” (if lām is for ghāyah). The word “advantages” is mentioned in an absolute way, unconditioned by “worldly” or “otherworldly.”

There are two kinds of advantages in hajj:

(1) Worldly advantages and benefits, which support the social life of human beings, make life enjoyable, fulfill various needs, and remove different imperfections. These advantages are achieved by means of trade, politics, government, management, norms, customs, traditions, and different forms of cooperation and mutual support.

This way, different people and nations from all around the world can get together and know each other despite all their differences in race, color, customs and cultures. They will be a congregation of people who subscribe to the same message of truth, who worship the same god called Allah, and who turn in the same direction of God’s Holy House: the Kaʿbah. Their bodies are brought together because of their spiritual unity, and they follow the same practices due to their religious unity. Thus they may take what they needs from one another, and will mutually benefit from each other. One community will seek help from another in solving their problems, and will reciprocate their help to the best of their ability. This is how smaller communities will merge to form bigger ones, until they all form an extensive community with such strength and manpower that even solid mountains cannot resist. No power will overcome them no matter how strong. There is no means to solving problems of life like cooperation; there is no way to cooperation except agreement; and there is no agreement like religious agreement.

(2) Other worldly advantages and benefits, which are the ways by which one seeks nearness to God through acts of worship, whether through speech or action. The rites of hajj involve different types of worship such as turning toward God, forsaking the pleasures of life and daily occupations, enduring hardships in order to journey toward Him, circumambulating His House, performing the prayer, offering sacrifice, giving charity, and fasting.

As we have discussed before, the rites of hajj, with all of the bits and pieces, resemble a full course of what happened with Abraham in his journey through the stages of monotheism, abstaining from polytheism, and being purely in God’s service.

Therefore, when the people go to Abraham—that is, when they journey toward the House for pilgrimage—they witness all of these advantages, both worldly and otherworldly. When they witness these advantages, they cling to them, because human beings are intrinsically motivated by self-interest.

… and mention the name of Allah during known days over what He has given them of livestock (bahīmat al-anʿām): Al-Rāghib says:

Bahīmah refers to an animal in the sense that it cannot speak. There is some ambiguity (ibhām) in its sound. However, in terms of usage, it does not include predators or birds. That is why God says: livestock (bahīmat al-anʿām) are made lawful to you ().

Naʿam specifically refers to camels, and its plural is anʿām. The camel was called naʿam because it was the biggest niʿmah (bounty, boon, blessing) to Arabs. However, in terms of usage, anʿām can refer to any group of camels, cattle and sheep, as long as it includes the camels.

Therefore, bahīmat al-anʿām includes all three kinds: camels, cows and sheep, the latter of which consists of sheep and goats. The addition of anʿām to bahīmah is an interpretative addition (iḍāfah bayāniyyah).

… and mention the name of Allah: The conjunction “and” joins this with the first part of the verse: That they may witness. It implies: “and so that they may mention the name of Allah during known days…” The Imams have interpreted “known days” as Eid al-Aḍḥā and the three days afterwards (ayyām al-tashrīq).

… over what He has given them of livestock: Apparently, this links backs to: mention the name of Allah. “Of livestock” is an interpretation and exposition of “what He has given them.” What is meant is to mention the name of God when they sacrifice an animal, as opposed to the polytheists who used to sacrifice animals in the name of their idols.

Other views: According to al-Zamakhsharī, mention the name of Allah is a metaphorical way (kināyah) of saying “offer sacrifice.” This is unlikely because the verse is specifically concerned with the remembrance of God’s name, whereas the primarily concern of a metaphor is the intended meaning, not what is uttered as a vehicle for that meaning. Others have suggested that the meaning is to remember God during the days of hajj in its absolute sense [not specifically at the time of sacrifice]. This is also against the apparent meaning of the verse.

… Then eat of them and feed the distressed one (al-bāʾis), the needy: Bāʾis is derived from buʾs, meaning “intense difficulty and need.” Here the verse involves two commands: one that is dispensational (eat of them) and one that is obligatory (feed the distressed one, the needy).

ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ٢٩

(22:29) Then let them accomplish their needful acts of shaving and cleansing (tafathahum), and let them fulfil their vows and let them go round the Ancient House.

Tafath means “untidiness, bodily dishevelment.” The verse orders the pilgrims to remove the untidiness that they have acquired during their state of iḥrām by clipping their nails, shaving their hair, and similar acts. This hints at leaving the state of iḥrām.

… and let them fulfil their vows: This is to fulfill any outstanding vows or promises that they have made.

… and let them go round the Ancient House: This refers to ṭawāf al-nisāʾ, as interpreted by the Ahl al-Bayt. This is because exiting the state of iḥrām lifts the prohibition of all unlawful items of iḥrām except for women [that is, sexual activity], which is to be lifted by the last act in hajj: ṭawāf al-nisāʾ.

The Holy Kaʿbah is called “the Ancient House” due to its antiquity, for it was the first house that was built for God’s worship, as God says: Most surely the first house appointed for people is the one at Bekkah, blessed and a guidance for the nations (). This House was built about four thousand years ago, or over two thousand five hundred years before the revelation of these verses, and it has remained standing for all these years.

ذَٰلِكَ وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ ۗ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ ٣٠

(22:30) That (shall be so)(dhālika); and whoever respects the sacred ordinances (ḥurumāt, plural of ḥurmah) of Allah, it is better for him with his Lord; and the cattle are made lawful for you, except that which is recited to you. Therefore avoid the uncleanness of the idols (al-awthān) and avoid false words (al-zūr).

Ḥurmah is “a limit that must be maintained, and which is forbidden to break.” Awthān is the plural of wathan, meaning “idol.” Zūr is “to deviate from the truth.” That is why it is used for lies and false statements.

What is meant by dhālika (lit. “that”) at the beginning of the verse is “that is the case” or “that is true.” In other words, what We said above is exactly what We legislated for Abraham and his descendants about the rituals of hajj such as iḥrām, circumambulation, prayer, sacrifice for God and avoiding polytheism.

… and whoever respects the sacred ordinances (ḥurumāt) of Allah, it is better for him with his Lord: This is a call to respect and honor God’s ḥurumāt—meaning what He has forbidden—whether they are mentioned here or elsewhere. Respecting (taʿẓīm) these ordinances means not violating them and not crossing God’s sacred limits.

The context of the verse suggests that this sentence is a preparation and preliminary to what follows in the verse: and livestock are made lawful for you, except that which is told to you. What the two parts convey together is that even though God has provided livestock as lawful sustenance for His servants, they involve some divine prohibition, as inferred from: except that which is recited to you.

… and the cattle are made lawful for you, except that which is recited (yutlā) to you. Therefore avoid the uncleanness of the idols (min al-awthān)and avoid false words: Yutlā (recite, in present tense) suggests continual and repeated recitation. This is indeed true, because unlawful foods were outlined several times before the revelation of this chapter: once in Chapter 6 (al-Anʿām), then in Chapter 16 (al-Naḥl)—which were both revealed in Mecca—and then again in Chapter 2 (al-Baqarah)—which was revealed six months after the Prophet’s migration to Medina, according to historical accounts. Some exegetes have suggested that this verse also refers to verse [which was revealed later on, just before the Prophet’s death], but we cannot maintain this because there is no sign that yutlā also includes future recitations.

The verses that discuss unlawful foods include several items such as carrion, blood, pork, and what has been offered to other than God. However, given the context of this verse and its previous and subsequent verses, what is of particular concern here is animals that are offered to some other god. At the time of revelation of Qur’an, the polytheists used to perform the pilgrimage, which was the only tradition that they had retained from Abraham’s faith. However, in order to seek nearness to God they would refer to the idols that they had set up on the Kaʿbah, on Mounts Ṣafā and Marwah, and in Minā. They used to proclaim the names of these idols upon slaughtering animals. Hence, the verse primarily forbids calling the names of idols at the time of offering, although carrion, blood and pork are also unlawful to eat.

The above interpretation is supported by the last part of the verse: therefore avoid the uncleanness of the idols and avoid false words. “Avoiding the idols” and “avoiding false words” are examples and instances of respecting the sacred ordinances of God. This is why they are linked to the first part of the verse by “therefore” (the letter fāʾ in fa-ijtanibū, which indicates tafrīʿ: consequence and conclusion). The reason why the verse explicitly mentions these two ordinances among all other ordinances is that these verses are about the hajj, and these two ordinances were current and applicable problems in hajj at that time. It was common practice among the polytheists to seek nearness to the idols by slaughtering their offerings in the names of their idols.

The above points show that avoid the uncleanness of the idols and avoid false words is a general prohibition against serving the idols and against false words that are uttered as a means for seeking nearness to them in hajj. So “false words” specifically concerns the polytheistic custom of proclaiming the names of the idols over their offerings. It should thus be clear how this last part of the verse is a consequent of the first part, linked by “therefore” (the letter fāʾ).

The object of prohibition in this verse is “uncleanness.” Instead of saying, “avoid the idols,” it says, avoid the uncleanness and then adds of the idols. This implies the reason behind the prohibition: you must avoid the idols because they are unclean. Moreover, one would naturally prohibit an action, not an object. Yet, the verse has done otherwise: instead of saying, “avoid worshiping idols, touching idols, turning to idols” or something similar, it simply says, avoid the idols. This is a way of stressing the importance of this prohibition.

Given the above explanation,the particle min (“of” in “the uncleanness of the idols”) is an interpretative particle (bayāniyyah). Other exegetes have suggested:

The particle min here means “from” (ibtidāʾiyyah, indicating where something comes from). The meaning would be: “Avoid the uncleanness that emerges from the idols,” which would refer to worshiping them.

The particle min here marks division and partition (tabʿīḍ). The meaning would be: “Avoid the uncleanness that is one aspect of the idols,” which would again be their aspect of being worshiping.

However, it is easy to see that both of these interpretations are contrived and make the verse less consistent in meaning.

حُنَفَاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ ۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ ٣١

(22:31) Being upright (ḥunafāʾ) for Allah, not associating aught with Him; and whoever associates (others)with Allah, it is as though he had fallen from above. Then the birds snatch him away or the wind carries him off to a far-off place.

Ḥunafāʾ is the plural of ḥanīf, meaning “one who inclines from the sides toward the center.” Being ḥunafāʾ for God means inclining away from others—that is, from other gods—toward God. Therefore, it is the same as: not associating aught with Him.

These two phrases—Being upright for Allah and not associating aught with Him—describe the state and condition (ḥāl) that the subject must have in following the prohibitions in the previous verse. That is: “Avoid trying to come close the idols and offering sacrifice in their names, while you incline toward God and away from other gods, and while you are not associating anything with Him in your pilgrimage.” This would relate to how the polytheists used to say their labbayka: “Here I come; there is no partner for You except a partner that is Yours: You own him and what he owns.”

… and whoever associates (others) with Allah, it is as though he had fallen from above. Then the birds snatch him away (fa-takhṭafuhu): Takhṭafuhu means “to snatch or grab something quickly.” The image of one who falls from the sky and is snatched by the birds resembles one who associates others with God and thus falls from the highest degrees of humanity to the lowest pits of error, where he is hunted and snatched by the Devil.

… or the wind carries him off to a far-off (saḥīq) place: Saḥīq means “far away.” This is another similitude that reflects the distance and separation that is caused by associating others with God.

ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ ٣٢

(22:32) That (shall be so)(dhālika); and whoever venerates the signs (shaʿāʾir) of Allah, this surely is (the outcome) of the piety of hearts.

Dhālika (lit. “that is”) at the beginning of the verse is the predicate of an omitted subject. The implied meaning is: “The matter is that which We said.” Shaʿāʾir is the plural of shaʿīrah, meaning ʿalāmah (sign, mark, token, emblem). God’s shaʿāʾir are the signs that He has set up for His obedience and worship. For example He says: Surely Ṣafā and Marwah are among the signs appointed by Allah (); and (as for) camels, We have made them among the signs of the religion of Allah for you ().

In this verse, however, the “signs of God” (shaʿāʾir Allāh) are specifically the camels that were driven toward Mecca, with a cut on the right side of their humps to show they were designated for offering. This is how the Ahl al-Bayt have interpreted the verse. It also complies with what follows in the next verses: you have advantages in them… (), and: and(as for) the camels, We have made them among the signs… (). Some exegetes have suggested that “God’s signs” in this verse include all apparent signs and rituals that mark obeisance of God. This interpretation, however, is not supported by the context of these verses.

… this (fa-innahā) surely is (the outcome) of the piety (taqwā) of hearts: That is, respecting and honoring the signs of God is a result of piety. “This” (innahā) refers to “respecting the signs” (taʿẓīm al-shaʿāʾir), which is understood from the first part of the verse. Yet, it is as if the term taʿẓīm (respect, which is masculine) has been dropped in this ascription, because the pronoun innahā only matches al-shaʿāʾir (because both are feminine).

Taqwā is “to avoid and abstain from God’s wrath by keeping away from what He has forbidden.” Ascribing taqwā (piety) to the hearts indicates that taqwā is a spiritual reality that pertains to the heart (that is, the soul). Taqwā is not about the outward acts in terms of movements and postures, because the same movements and postures can occur as either obedience or disobedience. For example: (1) marriage and adultery both involve touch; (2) a person might be killed either as just punishment (qiṣāṣ) or unjustly; and (3) one may pray in order to either seek nearness to God or to show off. Likewise, taqwā is not just a set of mental labels and abstract concepts that are derived from acts, such as“doing good” and “obeying God.”

لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ ٣٣

(22:33) You have advantages in them (fīhā) till a fixed time; then their place of sacrifice (maḥilluhā) is the Ancient House.

Maḥill is a noun of a time (ism zamān), meaning “when the end of some period is reached, when an appointed time arrives.” The pronoun “them” (fīhā) refers to “the signs of God” (shaʿāʾir Allāh, in the previous verse).

Assuming that the “signs of God” refers to sacrificial camels [or sacrificial animals in general], the meaning would be: There are surely advantages and benefits for you in these signs—meaning the camels—such as riding on their backs and drinking their milk as you need it, until a fixed time, which is the time of their slaughter. Then their maḥill, meaning the time of their slaughter, will be upon reaching the Ancient House.

The verse would thus be equivalent to: an offering to be brought to the Kaʿbah (). This is according to Ahl al-Bayt’s interpretation.

Alternatively, the “signs of God” could mean all rituals of hajj. Then, as the exegetes have pointed out, “advantages” would refer to financial gains from trade, which continue until a fixed time. Then the final place and destination of these rituals will be at the Ancient House, as the last ritual of the hajj is circumambulating God’s House.

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ ٣٤

(22:34) And to every nation We appointed an act of devotion (mansakan) that they may mention the name of Allah on what He has given them of livestock; so your Allah is One Allah, therefore to Him should you submit, and give good news to the humble.

Mansak can be a verbal noun, or a noun indicating time and place (ism zamān and ism makān). Based on the following part of the verse (that they may mention the name of Allah), it seems that mansak here is a verbal noun, meaning “the act of worship that consists of sacrifice and offering.”

The meaning is: “To every nation”—that is, people of the previous religions—“We appointed an act of devotion in the form of offering sacrifices so that they may remember God’s name over the animals that He has provided for them.” In other words: “O followers of Abraham [that is, O Muslims]! You are not the first nation for whom sacrifice and offering has been prescribed, for indeed We also prescribed this act for those who came before you.”

… so your Allah is One Allah, therefore to Him should you submit: Given that God is the One Who prescribed the same act for you and for those before you, it follows that you and the previous nations have the same God. Thus, you must submit and surrender to Him by acting only for Him, and by not seeking proximity to other gods when you offer a sacrifice. The letter fāʾ (therefore) in therefore to Him should you submit shows that this statement is a consequence and conclusion that is drawn from the clause, your Allah is One Allah.

… and give good news to the humble: This is a subtle hint that one who submits to God in hajj with sincerity is among the humble ones, who are defined in the next verse.

الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَىٰ مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ ٣٥

(22:35) (To) those whose hearts tremble when Allah is mentioned, and those who are patient over what afflicts them, and those who keep up prayer, and spend (benevolently) out of what We have given them.

There is a clear connection between one who performs the hajj in submission to his Lord and the four qualities that are mentioned in this verse: (1) trembling; (2) patience; (3) establishing prayer; and (4) giving charity out of what God has provided a person.

وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ ۖ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ ٣٦

(22:36) And (as for) the camels (al-budn), We have made them among the signs of the religion of Allah for you; for you therein is much good. Therefore mention the name of Allah on them as they stand in a row; then when they fall on their flanks eat of them and feed the poor man who is content and the beggar. Thus have We made them subservient to you, that you may be grateful.

Budn is the plural of badanah, meaning “fat and heavy camels.” Based on the context of these verses, these camels are among the signs of God (shaʿāʾir Allāh) because they are dedicated for offering.

… Therefore mention the name of Allah on them as they stand in a row (ṣawāff): Ṣawāff is the plural of ṣāffah, which means “standing in a line, with front and back feet aligned, forelegs tied.”

… then when they fall on their flanks (wajabat junūbuhā), eat of them and feed the poor man who is content (al-qāniʿ) and the beggar (al-muʿtarr); thus have We made them subservient to you, that you may be grateful: Wujūb here means “to fall.” Wajabat al-shams means that “the sun went down and disappeared.” Junūb is the plural of janb, meaning “side.” Wajabat junūbuhā means “when they fall down on their side,” which is a way of saying when they die. The command to eat of them indicates that it is permissible to eat their meat [not that it is obligatory]. Qāniʿ is “a poor person who is content with whatever he is given,” including those who ask and those who do not. Muʿtarr is “a poor person who goes begging and asking for help.” The meaning of the verse is clear.

لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنْكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ ۗ وَبَشِّرِ الْمُحْسِنِينَ٣٧

(22:37) Neither their flesh nor their blood reaches Allah; instead, your piety reaches Him. Thus has He made them subservient to you, that you may magnify Allah because He has guided you aright; and give good news to those who do good.

This verse clarifies a potential misconception. A simple-minded person might be under the impression that there is some benefit to God in these offerings and their meat and blood. The verse refutes this by saying: none of their flesh or blood reaches God because He is free from physical properties and all need. It is only taqwā (self-restraint, piety) that reaches Him spiritually, meaning that the possessors of taqwā get closer to God because of having this quality.

Alternatively, the verse could be an answer to another potential question: if God is above having a body, does not have any need or imperfection, and does not benefit from the meat or blood of offerings, then what is the point of these offerings? The verse confirms that indeed God is needless, but these sacrifices bring about a spiritual quality in those who offer them and bring them closer to God. This spiritual quality has the capacity of reaching God, meaning that it rises toward Him, brings its possessor closer to Him, and leaves no veil obstructing the person from God.

… Thus has He made them subservient to you, that you may magnify (li-tukabbirū, from takbīr) Allah because He has guided you aright: The explicit meaning of takbīr is “to describe God as great and magnificent.” “Guidance” here means God’s guidance of His servants toward worshiping and serving Him. The meaning is: He has made these animals subservient to you so that you may be guided to worship Him and get closer to Him by offering these subservient animals in sacrifice. Thus, you must remember Him with glory and magnificence because of this guidance.

Some exegetes have suggested that takbīr means “to know and recognize that God is magnificent,” and “guidance” means how people are guided to subdue these animals. The meaning would be: These animals have been put under your control so you may recognize God’s magnificence—because He has guided you to tame them.

The first interpretation, however, is more appropriate and consonant with the context of the verse. According to this interpretation, God has placed these animals under the control of His servants so that they can get closer to God by slaughtering the animals. Thus, God must be praised (through takbīr) for guiding His servants to this act of worship which allows them to earn God’s pleasure and reward. But there is no clear connection between the context here and the idea that God has guided people to tame animals in general.

… and give good news to those who do good (al-muḥsinīn, from iḥsān): There are two possible meanings for iḥsān: (1) doing good deeds in general; or (2) giving charity in God’s way in particular.

Examining Narrations

1. Concerning verse (and whoever shall desire therein any violation unjustly) Ibn ʿAbbās said: This verse was revealed about ʿAbd-Allāh b. Anīs. The Messenger of God sent him on a mission with two other men: one of the Muhājirīn (Meccan Immigrants) and one of the Anṣār (Medinite Supporters). Along the way, these men got into a debate and started taking pride in their ancestors, whereuponʿAbd-Allāh b. Anīs became angry and killed the man from the Anṣār. Then he became an apostate and escaped to Mecca. Thus this verse was revealed about him: And whoever shall desire therein any violation unjustly, We will make him taste a painful chastisement (), meaning one who inclines away from Islam and then takes refuge in the sanctuary of Mecca (ḥaram).

Author’s comment: This account does not match the thread and context of the verse. It fails to connect the last part of the verse to its first part, unlike our interpretation above.

2. Concerning Surely (as for) those who disbelieve… and the visitor () Tafsīr al-Qummī says: This verse was revealed about the Quraysh [a Meccan tribe] when they hindered the Messenger of God from Mecca.
3. Concerning Made equally for all people, the dweller therein and the visitor () Tafsīr al-Qummī says: It says that the people of Mecca and those who come from elsewhere are equal; no one has the right to prevent others from entering and staying in the ḥaram.
4. Imam al-Ṣādiq recited verse (made equally for all people, the dweller therein and the visitor) and said: No house in Mecca used to have a door. The first person to hang two door panels upon his entrance was Muʿāwiyah b. Abī Sufyān. However, no one should prevent pilgrims from the houses and resting areas there.

Author’s comment: This idea is found in many narrations, although the legal ruling should be discussed in jurisprudence.

5. Once Imam al-Ṣādiq was asked about verse (and whoever shall desire therein any violation unjustly). He said: Every injustice is ilḥād (infidelity), including hitting a servant (khādim) who has not done anything wrong.
6. Once Imam al-Ṣādiq was asked about verse (and whoever shall desire therein any violation unjustly, We will make him taste a painful chastisement). He said: When one wrongs himself, steals, wrongs others, or does any form of injustice whatsoever in Mecca, then it would be ilḥād. That is why residing in the vicinity of the ḥaram has been avoided [by the Infallibles and/or their Companions].

Author’s comment: This narration is also reported in ʿIlal al-sharāʾiʿ, on the authority of al-Ṣabāḥ, with a slightly different ending: “That is why residing in the vicinity of the ḥaram has been prohibited.” There are also other narrations similar to this one and the one before [about the inclusive definition of ilḥād].

7. Al-Rabīʿ b. Khuthaym says: Once I saw Imam al-Ṣādiq being taken around the Kaʿbah on a litter while he was severely ill. Whenever he reached the Yemeni Corner (al-Rukn al-Yamānī), he would order the carriers to put him down on the ground. Then he would stretch his hand out of the litter’s opening and touch the ground. Then he would say, “Lift me up [again].”

When I saw him repeating this in every round, I told him, “May I be sacrificed for you, O son of Messenger of God! You are taking it hard on yourself.” He replied, “I have heard that God says: that they may witness advantages for them ().”

I asked, “Is this about worldly or otherworldly advantages?” He answered, “Both.”

8. Concerning the same verse (), Majmaʿ al-bayān says: It has been said that this verse is about otherworldly advantages, meaning pardon and forgiveness. This has been narrated from Imam al-Ṣādiq.

Author’s comment: Asserting a specific type of advantage does not contradict a more general and inclusive meaning, as seen in the previous narration [by al-Rabīʿ b. Khuthaym].

9. Imam al-Riḍā wrote in response to Muḥammad b. Sinān: The wisdom behind hajj is visiting God as a guest, seeking abundance [of reward or blessing], coming out of all sins, repenting from all that has happened in the past, and starting a new future. It also involves spending money, tiring the body, restraining the body from lusts and pleasures, seeking nearness to God through worship, humility, servility, abasement, and a continuous experience of alternating periods of heat, cold, security and fear. These are means of showing hope and fear toward God, and they involve benefits for all people. Among these benefits are being freed from hard-heartedness, recklessness, and heedlessness [of God’s remembrance]. It also makes one cut his hopes and desires [from other-than-God], renew the rights [of God upon him], and restrain his soul from vices. It benefits everyone, whether they are in the east or the west, on the land or sea, including those who perform the pilgrimage and those who do not, such as merchants, importers, sellers, buyers, shoppers and beggars. It serves the needs of those living nearby and those who are in places where people can gather. It is thus that they may witness advantages for them ().

Author’s comment: A similar tradition is narrated from the Imam on the authority of al-Faḍl b. Shādhān.

10. Concerning verse (and mention the name of Allah during stated days) Imam al-Ṣādiq said: These are the days of tashrīq (the 10-13th of the month of Dhū al-Ḥijjah).

Author’s comment: Other narrations from Imams al-Bāqir and al-Ṣādiq also convey the same meaning. But some opposing narrations identify the “stated days” as the first ten days of Dhū al-Ḥijjah. Other narrations identify the “numbered days” (ayyām maʿdūdāt, ) as the first ten days of Dhū al-Ḥijjah, and the “stated days” (ayyām maʿlūmāt, ) as the days of tashrīq. The verse itself is more compliant with the stated days being the days of tashrīq.

11. Concerning Then let them accomplish their needful acts of shaving and cleansing (tafathahum) () Imam al-Ṣādiq said: This is about removing hair and what is in the skin [of impurities].
12. Imam al-Riḍā said: Tafath is cutting the nails, cleaning off filth, and taking off the iḥrām clothes.
13. Once Imam al-Ṣādiq was asked about let them go round the Ancient House (al-bayt al-ʿatīq) (). He said: It is ṭawāf al-nisāʾ.

Author’s comment: There are more narrations from the Infallibles in line with the last three.

14. Abān says: I asked Imam al-Bāqir, “Why has God called His House ʿatīq (lit. ‘free’)?” He replied, “It is a house that is free from the ownership of people. It does not belong to anyone.”
15. In a narration describing the drowning of Noah’s people, Imam al-Ṣādiq said: The House has been called ʿatīq because it was saved from drowning.
16. ʿAbd-Allāh b. al-Zubayr narrates from the Messenger of God: God has called His House al-ʿatīq because He has freed it from oppressors. No oppressor has ever dominated it.

Author’s comment: This narration is not confirmed by history. In fact, ʿAbd-Allāh b. al-Zubayr himself demolished the House and reconstructed it differently. Later, al-Ḥuṣayn b. Numayr destroyed it by the order of Yazīd, then al-Ḥajjāj by the order of ʿAbd al-Malik, and then the Qarāmiṭah. It is possible, however, that the Prophet meant what had happened to the House before his time. We should also add that the hadith before it [about drowning] is yet to be verified [historically, or in terms of authenticity].

17. Ibn ʿAbbās said: The Ḥijr [of Ismāʿīl] is a part of the House, because the Messenger of God included it in his circumambulation, and God says: and let them go round the Ancient House ().

Author’s comment: There are also some narrations from the Ahl al-Bayt that confirm this.

18. The Prophet said: O sons of ʿAbd-i Manāf! Do not hinder anyone from circumambulating this House and from praying whenever they like during the night or the day.
19. Concerning Therefore avoid the uncleanness of the idols () Majmaʿ al-bayān says: Our transmitters [that is, Shia narrators] have narrated that this includes chess, backgammon and other types of gambling.
20. Concerning and avoid false words it says: Our transmitters have narrated that this includes ghināʾ (music, singing) and other types of speech that make one heedless of God.
21. The Messenger of God said in a sermon: “O people! False testimony is equivalent to associating partners with God.” Then he recited: Avoid the uncleanness of the idols and avoid false words ().

Author’s comment: This hadith is also reported in al-Durr al-manthūr, on the authority of Aḥmad, al-Tirmidhī, Ibn Jarīr, Ibn al-Mundhir and Ibn Mardawayh, on the authority of Ayman.

22. Concerning verse (You have advantages in them till a fixed time), Imam al-Ṣādiq said: If one needs the animal’s back, then he can ride on its back, but he should not burden it. If one he needs its milk, then he can milk it, but he should not exhaust its milk.
23. ʿAlī [b. Abī Ṭālib] said: One should ride his camel gently.

Author’s comment: A similar hadith is narrated from the Prophet, on the authority of Jābir.

24. Concerning therefore to Him should you submit, and give good news to the humble (al-mukhbitīn) () Tafsīr al-Qummī says: Al-mukhbitīn means those who worship [in humbleness].
25. Concerning verse therefore mention the name of Allah on them as they stand in a row () Imam al-Ṣādiq said: “This is when they [the camels] stand with their feet aligned and their toes tied to their knees, ready to be slaughtered.”
26. Concerning then when they fall on their flanks (wajabat junūbuhā)() he said: “This is when they fall down onto the ground.”
27. Concerning then when they fall on their flanks (wajabat junūbuhā) () Imam al-Ṣādiq said: “This is when they fall down onto the ground.”
28. Concerning eat of them and feed the poor man who is content (al-qāniʿ) and the beggar (al-muʿtarr) () he said, “Qānīʿ (content) is one who is content with what you give him, is not offended, does not frown, and does not turn his face away in rage. Muʿtarr (a beggar) is one who passes by you so that you may feed him.”
29. Sayf al-Tammār narrated from Imam al-Ṣādiq: Saʿīd b. ʿAbd al-Malik met my father in hajj and told him, “I have brought an animal for sacrifice. What should I do with it?” He replied, “Give one-third of it to your family, one-third to the qāniʿ, and one-third to the miskīn.”

Then Sayf asked, “Does miskīn mean beggar (sāʾil)?” The Imam said, “Yes, and the qāniʿ is the one who is content with even one piece of meat that you give him, let alone more. Also,muʿtarr is one who passes by you without asking.”

Author’s comment: There are numerous traditions in this regard from the Imams. We only narrated a sample.

30. Jawāmiʿ al-jāmiʿ says: It has been narrated that the people of the pre-Islamic era (during the Age of Ignorance) used to spatter the Kaʿbah with the offering blood. So when the Muslims went to hajj, they also wanted to do the same. Thus it was revealed: Neither their flesh nor their blood reaches Allah ().

Author’s comment: A similar account is reported from Ibn ʿAbbās in al-Durr al-manthūr, on the authority of Ibn al-Mundhir and Ibn Mardawayh.

31. Concerning verse (that you may magnify Allah because He has guided you) Tafsīr al-Qummī says: This is about doing takbīr in prayers during the days of tashrīq (10-13th of Dhū al-Ḥijjah). In Minā, it should be recited after prayer for the next 15 prayers [from the noon prayer of the 10th until the morning prayer on the 13th], and in other cities it should be recited after prayer for the next 10 prayers [until the morning prayer on the 12th].

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1. Ilḥād in the Qur’an can best be translated as “violation.”In contemporary Arabic it means atheism. (Trans.) ↩︎

2. Using the word ʿākif for “dweller” could also be a subtle hint at the rite of iʿtikāf (retreat in a mosque) which was a common practice since the time of Prophet Abraham, as seen in verse . (Trans.) ↩︎

3. That is: “Whoever desires to do anything there while being covered in violation out of injustice (or through unjust means), We will make him taste of a painful chastisement.” Another possibility: Given two other similar usages of ilḥād in the Qur’an ( and ), it could be that fīhi (therein) does not indicate the place of yurid (desire, want), but it indicates the object of ilhād (violation). The meaning would be violation “against it,” “with respect to it,” or “in it.” In this case, fīhi bi-ilḥād (which is equivalent to bi-ilḥād fīhi) would be the complement of yurid, and bi-ẓulm (unjustly) would be an interpretive qualifier. The implied meaning would be: “Whoever shall desire any unjust violation against it, We will make him taste of a painful chastisement.” This is how Pickthall and Arberry have translated the verse. (Trans.) ↩︎

4. The word “and” in “and whoever shall desire…” is apparently superfluous. However, it shows that what follows after it is added to an omitted part that is implied. The first part of the verse indicates a threat, but the actual threat is left out to emphasize its severity. Then it is added: “and whoever shall desire…” as a general rule that justifies the first part of the verse. (Trans.) ↩︎

5. This is inferred from the lack of wāw (lit. “and”) between al-rukkaʿ (those who bow) and al-sujūd (those who prostrate). (Trans.) ↩︎

6. The implied meaning would be: We assigned to Abraham the place of the House, forbidding him from associating anything with Me. (Trans.) ↩︎

7. The implied meaning would be: We assigned to Abraham the place of the House, that surely do not associate with Me aught. (Trans.) ↩︎

8. Another possibility is that yaʾtūka (they will come to you) means li-yaʾtūka (so that they may come to you). This possibility can be deduced from the next verse: That they may witness advantages for them…. (Trans.) ↩︎

9. See volume 3, of the English translation, under verses . (Trans.) ↩︎

10. Bahīmat al-anʿām literally means “beasts of cattle” or “beasts of flocks.” Interpretive addition means that the word bahīmah (beast) is interpreted and clarified by anʿām (cattle, flocks). (Trans.) ↩︎

11. These verses have repeatedly emphasized the importance of mentioning God’s name at the time of slaughtering animals (in verses 28, 30, 34 and 36). In addition to being a stand against the common practice of the polytheists at the time, this emphasis shows the importance of this condition in slaughtering animals. It is a consideration that by nature differs from other considerations like health benefits or causing less pain to the animal. This is according to Islam’s monotheistic cosmology, which necessitates that no one can take the life of a living creature except by the permission of its Creator and in His name. (Trans.) ↩︎

12. It is also a way of including all of the possible actions that can be classified as “uncleanness of the idols.” (Trans.) ↩︎

13. The particle min in this case would mean “that is, which is, in other words.” The meaning would be: “Avoid the uncleanness—meaning the idols.” (Trans.) ↩︎

14. A middle ground is to say that given its context, the verse has the specific meaning suggested by the author, but taken by itself it can have a more general meaning. (Trans.) ↩︎

15. Apparently the author has interpreted maḥill as a temporal noun in consistency with “till a fixed time” in the first part of the verse. It could also be that maḥill is a locative noun or name of place, meaning “the place of settlement” or “the place of slaughter,” in consistency with the end of the verse: toward the Ancient House. The overall meaning, however, would be the same. (Trans.) ↩︎

16. Al-Durr al-manthūr, on the authority of Ibn Abī Ḥātim. ↩︎

17. Tahdhīb al-aḥkām, via its chain of narration, on the authority of al-Ḥusayn b. Abī al-ʿAlāʾ. ↩︎

18. Apparently ilḥād in these narrations means its commonly used meaning of “disbelief and heresy,” not its lexical meaning discussed above. (Trans.) ↩︎

19. Al-Kāfī, on the authority of Ibn Abī ʿUmayr, on the authority of Muʿāwiyah [b. ʿAmmār]. ↩︎

20. Al-Kāfī, via its chain of narration, on the authority of Abu al-Ṣabāḥ al-Kinānī. ↩︎

21. This is not the same Rabīʿ b. Khuthaym that was one of the eight famous ascetics, for they passed away long before Imam al-Ṣādiq. See Majlisī, Mirʾāt al-uqūl (Tehran: Dār al-Kutub al-Islāmiyyah, 1404/1984), . (Trans.) ↩︎

22. Al-Kāfī, via its chain of narration. ↩︎

23. ʿIlal al-sharāʾiʿ, under a series of questions that Muḥammd b. Sinān asked from the Imam. ↩︎

24. Maʿānī al-akhbār, via its chain of narration, on the authority of Abū al-Ṣabāḥ al-Kinānī. ↩︎

25. This is because the sacrificial animals are actually slaughtered and distributed during these days. (Trans.) ↩︎

26. Al-Kāfī, via its chain of narration, on the authority of Abū al-Ṣabāḥ al-Kinānī. ↩︎

27. Man lā yaḥḍuruhu al-faqīh, on the authority of al-Bazanṭī. ↩︎

28. Tahdhīb al-Aḥkām, via its chain of narration, on the authority of Ḥammād al-Nāb. ↩︎

29. Al-Kāfī, via its chain of narration. ↩︎

30. Tafsīr al-Qummī, on the authority of his father, on the authority of Ṣafwān b. Yaḥyā, on the authority of Abū Baṣīr. ↩︎

31. Al-Durr al-manthūr, on the authority of al-Bukhārī’s Tarīkh, al-Tirmidhī (who has classified it as ḥasan [fair, in terms of its authenticity]), Ibn al-Jarīr, al-Ṭabarānī, al-Ḥākim (who has authenticated it), Ibn Mardawayh, and al-Bayhaqī’s al-Dalāʾil. ↩︎

32. See the author’s discussion on the history of the Kaʿbah under verses , in volume 6, pp. 246ff of the English translation. (Trans.) ↩︎

33. Al-Durr al-manthūr, on the authority of Sufyān b. ʿUyaynah, al-Ṭabarānī, al-Ḥākim (who has authenticated it) and al-Bayhaqī’s al-Sunan. ↩︎

34. This is an ancestor of the Prophet, whose descendants resided in and were an influential tribe in Mecca. (Trans.) ↩︎

35. Al-Durr al-manthūr, on the authority of Ibn Abī Shaybah and al-Ḥākim (who has authenticated it), on the authority of Jubayr b. Muṭʿim. ↩︎

36. Majmaʿ al-bayān, on the authority of Ayman b. Khuraym. ↩︎

37. Al-Kāfī, via its chain of narration, on the authority of Abu al-Ṣabāḥ al-Kinānī. ↩︎

38. Al-Durr al-manthūr, on the authority of Ibn Abī Shaybah. ↩︎

39. Al-Kāfī, via its chain of narration, on the authority of ʿAbd-Allāh b. Sinān. ↩︎

40. Al-Kāfī, via its chain of narration, on the authority of ʿAbd al-Raḥmān b. Abī ʿAbd-Allāh. ↩︎

41. Maʿānī al-akhbār. ↩︎