وَ اِذْ And when بَوَّاْنَا We assigned لِاِبْرٰهِیْمَ to Ibrahim مَكَانَ (the) site الْبَیْتِ (of) the House اَنْ That لَّا (do) not تُشْرِكْ associate بِیْ with Me شَیْـًٔا anything وَّ طَهِّرْ and purify بَیْتِیَ My House لِلطَّآىِٕفِیْنَ for those who circumambulate وَ الْقَآىِٕمِیْنَ and those who stand وَ الرُّكَّعِ and those who bow السُّجُوْدِ (and) those who prostrate وَ اَذِّنْ And proclaim فِی to النَّاسِ [the] mankind بِالْحَجِّ [of] the Pilgrimage یَاْتُوْكَ they will come to you رِجَالًا (on) foot وَّ عَلٰی and on كُلِّ every ضَامِرٍ lean camel یَّاْتِیْنَ they will come مِنْ from كُلِّ every فَجٍّ mountain highway عَمِیْقٍۙ distant لِّیَشْهَدُوْا That they may witness مَنَافِعَ benefits لَهُمْ for them وَ یَذْكُرُوا and mention اسْمَ (the) name اللّٰهِ (of) Allah فِیْۤ on اَیَّامٍ days مَّعْلُوْمٰتٍ known عَلٰی over مَا what رَزَقَهُمْ He has provided them مِّنْۢ of بَهِیْمَةِ (the) beast الْاَنْعَامِ ۚ (of) cattle فَكُلُوْا So eat مِنْهَا of them وَ اَطْعِمُوا and feed الْبَآىِٕسَ the miserable الْفَقِیْرَؗ the poor ثُمَّ Then لْیَقْضُوْا let them complete تَفَثَهُمْ their prescribed duties وَ لْیُوْفُوْا and fulfil نُذُوْرَهُمْ their vows وَ لْیَطَّوَّفُوْا and circumambulate بِالْبَیْتِ the House الْعَتِیْقِ [the] Ancient ذٰلِكَ ۗ That وَ مَنْ and whoever یُّعَظِّمْ honors حُرُمٰتِ (the) sacred rites اللّٰهِ (of) Allah فَهُوَ then it خَیْرٌ (is) best لَّهٗ for him عِنْدَ near رَبِّهٖ ؕ his Lord وَ اُحِلَّتْ And are made lawful لَكُمُ to you الْاَنْعَامُ the cattle اِلَّا except مَا what یُتْلٰی is recited عَلَیْكُمْ to you فَاجْتَنِبُوا So avoid الرِّجْسَ the abomination مِنَ of الْاَوْثَانِ the idols وَ اجْتَنِبُوْا and avoid قَوْلَ (the) word الزُّوْرِۙ false
(22:26) Call to mind when We assigned to Abraham the site of the House (Kabah), directing him: "Do not associate aught with Me" and "Keep My House pure for those who walk around it,45 and for those who stand and who bow down and who prostrate themselves (in worship),
(22:27) and publicly proclaim Pilgrimage for all mankind so that they come to you on foot and mounted on lean46 camels47 from every distant point
(22:28) to witness the benefits in store for them,48 and pronounce the name of Allah during the appointed days over the cattle that He has provided them.49 So eat of it and feed the distressed and the needy.50
(22:29) Thereafter, let them tidy up51 and fulfil their vows52 and circumambulate the Ancient House."53
(22:30) Such (was the purpose of building the Kabah). Whosoever, then, venerates Allah's sanctities will find it to be good for him in the sight of his Lord.54 Cattle have been made lawful for you55 except those mentioned to you (as unlawful).56 So shun the abomination of idols57 and shun all words of falsehood.58
45. According to some commentators, this marks the end of the commandment addressed to the Prophet Abraham (peace be on him). They ‘consider the commandment concerning the proclamation of Hajj (verse 26) to be part-of God’s command addressed to the Prophet Muhammad (peace be on him). (See Alusi’s comments on the verse — Ed.) It appears from the context, however, that this last verse is also addressed to the Prophet Abraham (peace be on him), constituting as it does, a part of the command directed to him at the time of the construction of the Ka‘bah. Moreover, it is evident from the thrust of the above discourse that the Ka‘bah was constructed, from the very beginning, for the sole purpose of worshipping the One True God, and, hence, a general summons was made to all devotees of God to perform Hajj.
46. Damir, the word used in the verse, denotes a lean and thin camel. (See Lisan al-‘Arab, q.v. d-m-r — Ed.) The purpose of using such an expression is to portray pilgrims who journey to the Holy Mosque from far-off lands. The result is that their camels become frail because of the long and strenuous journey during which they are deprived of both food and water.
47, This marks the end of the command which was originally given to the Prophet Abraham (peace be on him). A new directive was, however, added in ‘order to elaborate the original command. Our view that this addition was made is based on the fact that the earlier discourse concludes with the directive to circumambulate the ancient House of God. It is obvious that this could not have been enjoined at the time of the construction of the Ka‘bah. For further details regarding the construction of the Ka‘bah by the Prophet Abraham (peace be on him) see Towards Understanding the Qur’an, vol. 1, al-Baqarah 2: 125-9; Al ‘Imran 3: 96-7 and vol. IV, Ibrahim 14; 35-41.
48. This signifies both religious and worldly benefits. It was precisely because of the blessings of Ka‘bah and Hajj that ever since the days of the Prophet Abraham (peace be on him), for a period spanning two and a half thousand years the people of Arabia have had a powerful focal point for their unity, one which preserved their wider Arab identity and prevented it from dissipation under the impact of tribal particularisms. By keeping themselves attached with this center and thanks to Hajj which brought people from all parts of the Arabian Peninsula to Makka, their language and culture remained much the same, and they were also able to retain their Arab consciousness. Moreover, they also had the opportunity to exchange views and transmit information and cultural mores. Again, this was due to the great blessing of Hajj, in that the Arabs enjoyed at least four months of absolute peace in their land in an age of rampant lawlessness. Ultimately, this ensured security of travel for individuals and trade caravans. Hajj was also a great blessing for the economic life of the Arabs. For further details - see Towards Understanding the Qur’an, vol. 1, Al ‘Imran 3, nn. 80-1, p. 274 and vol. Il, al-Nisa’ 4, nn. 90-6, pp. 46-7 and al-Maidah 5, n. 113, pp. 195-6.
After the advent of Islam, the advantages of Hajj became manifold. Initially, it was a blessing for the Arabs alone. But now Muslims the world over became the recipients of its blessings.
49. The expression bahimat al-an‘am denotes cattle such as camels, oxen, sheep and goats as is clearly stated in al-An‘am 6: 142-4.
That the name of God should be pronounced over those animals means that the name of God should be pronounced while slaughtering them. This is mentioned in the phrase that follows.
The allegorical expression ‘to pronounce the name of Allah over the cattle Allah has provided them’ has been employed throughout the Qur’an in connection with sacrificial animals. On all such occasions when this expression has been used, people are told that slaughtering these animals without pronouncing the name of God over them, or slaughtering them in the name of anyone other than God, is a characteristic practice of unbelievers and polytheists. On the contrary a Muslim can only slaughter an animal after pronouncing the name of God. Similarly, whenever he makes a sacrificial offering, he is required to consecrate it to God.
There is disagreement as to which days are meant by the ‘appointed days’ mentioned in this verse. According to one view, the expression signifies the first ten days of the month of Dhu al-Hijjah. This view was held by ‘Abd Allah ibn ‘Abbas, Hasan al-Basri, Ibrahim al-Nakha‘i, Qatadah and several other Companions and Successors. Abu Hanifah too subscribes to this view. We also find a statement from Shafi‘i and Ahmad ibn Hanbal in support of it. According to another statement by Shafi‘i and Ahmad ibn Hanbal the expression refers to the 10th of Dhu al-Hijjah and the three days following. This variation is also supported by ‘Abd Allah ibn ‘Abbas, ‘Abd Allah ibn ‘Umar, Ibrahim al-Nakha‘i, Hasan al-Basri, and ‘Ata’.
According to the third view, the expression signifies three days, from the 10th to the 12th of Dhu al-Hijjah. Reports on the authority of ‘Umar ibn al- Khattab, ‘Ali ibn Abi Talib, ‘Abd Allah ibn ‘Umar, ‘Abd Allah ibn ‘Abbas, Anas ibn Malik, Abu Hurayrah, Sa‘id ibn al-Musayyab and Sa‘id ibn Jubayr are cited in this respect. Among jurists, Sufyan al-Thawri, Malik, Abi Yasuf and Muhammad ibn al-Hasan al-Shaybani also hold this view. This is also accepted by the Hanafi and Maliki schools.
There are, however, some isolated opinions on the subject. For instance, the ‘appointed days’, according to some, end with the 10th of Dhu al-Hijjah. According to others, the ‘appointed days’ include the subsequent day (i.e. the 11th of Dhu al-Hijjah) that is, one may sacrifice animals up until that day. These statements, however, are considered tenuous insofar as they are not supported by strong evidence. (See the comments of Ibn Kathir, Alusi and Qurtubi on the verse — Ed.)
50. Some scholars have interpreted the statement *. . . eat of it and feed the distressed and the needy ....’ to mean that both eating and feeding are obligatory since the directive is couched in the imperative. According to others, this statement means that while it is desirable that he who makes the sacrifice should also eat of the sacrificial animal, what is obligatory is to feed others. This view is held by Shafi‘i and Malik.
In the opinion of some other scholars, it is mustahab (recommended, desirable) that one should both eat of the sacrificed animal and feed others. The reason for this desirability being that in the time of Jahiliyah people considered it unlawful to partake of the meat of sacrificial animals.
As for feeding others, this is desirable because it helps and-supports the poor. This is the opinion of Abu Hanifah. Ibn Jarir al-Tabari, however, cites the statements of Hasan al-Basri, ‘Ata’, Mujahid and Ibrahim al-Nakha‘i to the effect that the imperative mode of the verse does not make it obligatory to partake of the animal. According to them, this command belongs to the category of the. following commands in the Qur’an (which simply indicate the permissibility of the acts in question even though they are couched in the imperative form — Ed.)
But once you are free from Pilgrimage restrictions, then hunt (al-Ma'idah 5: 2).
And when the. Prayer is finished, disperse through the land and seek of Allah’s bounty (al-Jumu‘ah 62: 10).
As is evident from verse 5: 2 the imperative to ‘hunt’ does not make it obligatory for everyone to hunt after being released from the restrictions of ihram. It is also evident from verse 62: 10 that the imperative to ‘disperse through the land’ after the Friday Prayer is over is not of an obligatory character. What is meant by the imperative is that there is no harm in doing so. Since some people considered it unlawful to partake of sacrificial meat, they are in effect being told that there is no such prohibition. (See Jassas, ‘Bab fi Akl luhum al-Hadaya’, vol. 3, p. 235 -— Ed.) Additionally, the injunction that the distressed and needy should be fed does not mean that the rich and the- prosperous may not be offered anything of the sacrificial animals. It is perfectly lawful to distribute sacrificial meat among one’s friends, neighbors, and relatives, regardless of whether they are needy or not.
This view is supported by the practice of the Companions. According to ‘Alqamah, ‘Abd Allah ibn Mas‘ud sent his sacrificial animals through him and directed him to slaughter them on the Day of Sacrifice, partake of them, distribute them among the needy, and also send of them to his brother’s house (i.e. the house of ‘Abd Allah ibn Mas‘ud’s brother — Ed.). A statement has come down on the authority of ‘Abd Allah ibn ‘Umar that one-third of this meat should be consumed, one third distributed among neighbors, and one-third given to the needy.
51. On the 10th of Dhu al-Hijjah, the Day of Sacrifice, after, the pilgrims are finished offering their sacrifices, they may remove their ihram, have their hair cut, and take a bath; in sum, the offering of the sacrifice marks the end of the "restrictions which are binding upon pilgrims while they are in a state of ihram.
The word tafath literally means the dirt and filth caused by travelling. However, in the context of Hajj the usage carries a special meaning which is alluded to above. For, as long as a pilgrim does not complete certain rituals of Hajj and sacrifice, he may neither cut his hair, clip his nails, nor clean his body in certain other ways (such as removing the hair from his armpits, etc. — Ed.). It may be noted in this regard that even after a pilgrim has offered sacrifice and become free of the restrictions imposed on him, one restriction nonetheless still remains: he may not have sexual intercourse with his spouse until the completion of tawaf alifadah.
52. This refers to the vow which a person might have made on this occasion.
53. The expression ‘ancient house’ for the Ka‘bah is significant. To say that some place is ‘atiq (ancient) conveys the following meanings in Arabic: (1) that it is hallowed by time; (2) that it is independent and does not form anyone’s property; and (3) that it is an object of reverence and veneration. All these apply to the place for which the word ‘atiq is used in the verse. The word tawaf here signifies tawaf al-ifadah or tawaf al-ziyarah which is performed after one has made the sacrificial offering on the Day of Sacrifice, and after one has removed the pilgrim’s garb. This Qur’ anic statement further underlines that this particular tawaf should be performed after one has offered the sacrifice, removed the ihram and taken a bath.
54. Apparently this is a general exhortation: that everyone should honor the restrictions laid down by God. In the present context, however, the restrictions meant are those enjoined in connection with the Holy Mosque of Makka, Hajj, ‘Umrah, the Haram and the Haram of Makka. Moreover, this verse also subtly reproaches the Quraysh who were guilty of driving the Muslims away from the Holy Mosque, of barring them from performing Hajj and of overlaying Hajj with polytheistic practices. Likewise, they are reproached for polluting the House of God with polytheism and the desecration of many of those sanctities which were laid down in the time of Abraham (peace be on him).
55. The statement that ‘Cattle have been made lawful to you except those mentioned to you as unlawful’ is made for two purposes. One, that the Quraysh and the polytheists of Arabia considered bahirah, sa’ibah, wasilah and ham among the animals that were inviolable. It was, therefore, made clear that no sanctity was attached to them; that it was lawful to slaughter all cattle, including these. Second, since the hunting, of animals is forbidden in the state of ihram, it is necessary to clarify that slaughtering cattle and eating them is not forbidden. The main purpose of this above verse, then, is to make these clarifications.
56. This refers to the injunctions about prohibiting the eating of carcasses, blood, the flesh of swine, and animals slaughtered in the name of anything other than God. See al-An‘am 6: 145 and al-Nahl 16: 115.
57. One ought to shun worship of idols in the manner a man of sound instinct is repelled by, and tries to flee from, filth. The implicit suggestion being that idols are an abomination and no sooner a person approaches them, then he is contaminated with that filth.
58. The words here seem to have a general import and signify that every kind of falsehood, slander and false testimony is forbidden. However, in the present context, these words are specifically aimed at denouncing the false beliefs, norms, practices and superstitions which are rooted in unbelief and polytheism. To associate others with God in His Divinity and to hold any of God’s creatures as His partners in His essence, attributes, rights and authority is the greatest conceivable falsehood and this is denounced here. This denunciation also embraces the falsehood that had misled the polytheists of Arabia into believing that it was unlawful to kill bahirah, ham, etc., for human beings have no right to declare, of their own accord, anything to be lawful or unlawful, as the Qur’an says: ‘And do not utter falsehoods by letting your tongues declare: “This is lawful” and “that is unlawful”, thus fabricating lies against Allah’ (al-Nahl 16: 116).
Likewise, the interdiction contained in this verse also covers false oaths and false testimonies. This point is further elaborated in the following hadith: ‘False testimony amounts to associating others with God in His Divinity.’ The Prophet (peace be on him) said so and supported it by reference to the above verse. According to Islamic Law, false testimony is a cognizable offence. Abu Yasuf and Muhammad ibn al-Hasan al-Shaybani are of the opinion that if anyone is convicted of false testimony by a court, this should be made public and the person so convicted should be sentenced to a long term of imprisonment. ‘Umar ibn al-Khattab also held this opinion and applied it. According to Makhul, ‘Umar ibn al-Khattab said: ‘He [i.e. the culprit] should be flogged, his head should be shaved, his face should be blackened, and he should be subjected to long-term imprisonment.’ (See Jassas, ‘Bab Shahadat al-Zur’, vol. 3, p. 241, Ibn Kathir, vol. 3, p. 220, and Ahmad ibn Hanbal, Musnad, vol. 4, p. 178 - Ed.) ‘Abd Allah ibn ‘Amir narrates from his father that once a person was convicted by ‘Umar ibn al- Khattab of false testimony whereupon he got him to stand in a public place and had it proclaimed that the person concerned, the son of so and so, was guilty of false testimony, and that he should be known as such. Thereafter, he imprisoned him. (See Jassas, ‘Bab Shahadat al-Zur’, vol. 3, p. 242 - Ed.) In our time, this purpose can be served by publicizing the same in newspapers (and via electronic media — Ed.).