45. Some commentators opine that the address to Prophet Abraham (peace be upon him) ends with (verse 26) and say that the command contained in (verse 27) was addressed to the Prophet (peace be upon him); but this opinion does not fit in with the context. For it is obvious that this command was also addressed to Prophet Abraham (peace be upon him) when he had built the Kabah. Moreover, the command implies that the House of Allah had been built for the worship of One Allah and there was general permission from the very first day for all worshipers to visit it for performing Hajj.

46. The expression lean camels has been deliberately used to depict the picture of the camels of pilgrims coming from far off places to perform Hajj.

47. In my opinion the address to Prophet Abraham (peace be upon him) comes to an end with (verse 27, and verses 28- 29) have been added to emphasize and give further instructions for the performance of Hajj. We have based this opinion on the use of the epithet Ancient House of the Kabah. It could not have been used at the time when Prophet Abraham (peace be upon him) built it. (For further details about the construction of the Kabah see (Surah Al-Baqarah, Ayats 125-129); (Surah Aal-Imran, Ayats, 96-97); and (Surah Ibrahim, Ayats 35-41).

48. “The benefits” include both religious and worldly benefits. It was due mainly to the Kabah that during the period of 2500 years between the times of Prophet Abraham and the Prophet (peace be upon them), the Arabs, in spite of their tribal life, remained attached to one central place and continued to visit it from all parts of Arabia for performing Hajj year after year. This in turn preserved their language, their culture and their Arab identity. Then during the course of the year they were afforded at least four months of perfect peace when anybody and everybody could safely travel alone or in trade caravans; thus the ritual of Hajj was directly beneficial to economic life of the country as well. For details see (Surah Aal-Imran, Ayat 97 and E.Ns 80, 81) thereof, and (Surah Al-Maidah, Ayat 97 and E.N. 113 )thereof.

49. “The cattle” here imply the camel, cow, sheep and goat as has been clearly mentioned in (Surah Al-Anaam, Ayats 142-144), “they should mention the name of Allah over the cattle”, implies that they should slaughter the cattle for Allah’s sake and in His name, as is clear from the subsequent sentences. Allah’s name should be recited at the time the cattle are slaughtered to show that the Muslims are to slaughter and sacrifice animals in Allah’s name alone so as to distinguish them from the disbelievers who slaughtered animals without mentioning Allah’s name or by mentioning other names than that of Allah.

As regards to “the appointed days”, there is a difference of opinion as to their exact identity. Some of the opinions as to what the appointed days mean are.

(1) The first ten days of Zil-Hajj. This view is supported by Ibn Abbas, Hasan Basri, Ibrahim Nakhai, Qatadah and several other companions and their followers. Imams Abu Hanifah, Shafai and Ahmad bin Hanbal have also favored this view.

(2) The tenth of Zil-Hajj and the three days following it. This view is supported by Ibn Abbas, Ibn Umar, Ibrahim Nakhai, Hasan and Ata. Imams Shafai and Ahmad are also reported to have favored this in a saying each.

(3) The tenth day of Zil-Hajj and the two following days. This view has been supported by Umar, Ali, Ibn Umar, Ibn Abbas, Anas bin Malik, Abu Hurairah, Said bin Musayyab and Said bin Jubair. Sufyan Thauri, Imam Malik, Imam Abu Yusuf and Imam Muhammad from among the jurists have also adopted it, and the Hanafites and the Malikites are also generally agreed on this.

50. The imperative mood of the verb has given rise to the misunderstanding that it is obligatory to eat their flesh and also to give of it to the needy people, Imams Shafai and Malik opine that it is good to eat of it and it is obligatory to give of it to others. According to Imam Abu Hanifah, both these things are permitted but are not obligatory. It is good to eat of it, for the people in the days of ignorance considered it unlawful to eat sacrificial meat of their own animals, and it is good to give of it to the poor by way of help. Ibn Jarir has cited instances from Hasan Basri, Ata, Mujahid and Ibrahim Nakhai to prove that the imperative mood does not always imply a command, as for example in (Surah Al-Maidah, Ayat 2) Thus, “give of it to the indigent" does not mean that the flesh cannot be given to a rich person for the companions of the Prophet (peace be upon him) used to give of it to their friends, neighbors, relatives whether they were rich or poor. According to Ibn Umar, one third of the flesh may be consumed at home, one third may be given to the neighbors and the remaining one third distributed among the needy.

51. It means that after performing the essential Hajj rites, one should put off Ihram, have a shave, bath, etc. for one is free from the restrictions of Ihram after Hajj. However, one is not allowed to have sexual relations with his wife till one has performed the Tawaf of Ziyarah or Ifadah.

52. That is, the vow one has made for that occasion.

53. The Arabic word Atiq, which has been used for the Kabah, is very meaningful for it implies.

 (1) Ancient.

(2) Free from the sovereignty and ownership of anyone.

(3) Honored and revered. I am of the opinion that here the word Tawaf refers to the circumambulation performed on the tenth day of Zil-Hajj after setting aside Ihram, as the last ritual of Hajj, and is called Tawaf of Ifadah or Ziyarah (visit).