Al-Hajj 22:25–31

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 ﷺ 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 anyone. The place is open to everyone, 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 حَرَم Haram), such as preventing people from entering the Mosque, will be made to suffer severe chastisement from Allah, especially 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 حَرَم Haram enhance the crime double-fold, and hence referred here for their special importance.

يَصُدُّونَ عَن سَبِيلِ اللَّهِ (Prevent (people) from the way of Allah - 22:25) The words سَبِيلِ اللَّهِ (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 Al-Haram is the name of the mosque which is built around بَیت اللہ (House of Allah - the Holy Ka'bah), and it is a very important part of حَرَم 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 اَلمَسجِد الحَرَام used in this verse cover the entire haram. The Holy Qur'an has at another place used the word اَلمَسجِد الحَرَام under this episode in the meaning of the whole area of حَرَم Haram: وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَ‌امِ. (48:25)

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 ؓ . 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 سَعِی 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 ؓ purchased the house of Safwan Ibn Umayyah in Makkah for use as prison for the criminals. As for Imam Abu Hanifah (رح) ، both views are attributed to him in different reports, but the hanaff 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 ﷺ 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.

وَمَن يُرِ‌دْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ (And whoever intends therein to commit deviation with injustice - 22:25.) The word إِلْحَادٍ 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 Masud ؓ 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 ؓ 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 کلَّا واللہ or بلٰی واللہ which a person normally uses when angry also constitute إلحَاد فی الحَرَم (committing an act of sin within the precincts of haram). (Mazhari)

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'bah)

وَإِذْ بَوَّأْنَا لِإِبْرَ‌اهِيمَ مَكَانَ الْبَيْتِ (And [ remember ] when We pointed out for Ibrahim the place of the House - 22:26.) The word بَوَّء literally means ` to assign to someone a place for his residence.' The verse calls to attention the fact that Allah assigned to Sayyidna Ibrahim علیہ السلام 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 مَکَانَ البَیت (the place of the House) suggests that the House of Allah pre-existed the arrival of Sayyidna Ibrahim (علیہ السلام) ، because according to reliable traditions its first foundations were laid about the time when Sayyidna 'Adam (علیہ السلام) 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 (علیہ السلام) its upper-structure was removed but the foundations remained intact. Sayyidna Ibrahim (علیہ السلام) was brought to this place and commanded by Allah Ta’ ala أَن لَّا تُشْرِ‌كْ بِي شَيْئًا (Do not associate with Me any one - 22:26). It is quite evident that Sayyidna Ibrahim (علیہ السلام) 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 وَطَهِّرْ‌ بَيْتِيَ (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 (علیہ السلام) 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 (جُرھَم) and Amalakites (عمالقہ) 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.

The third command given to Sayyidna Ibrahim (علیہ السلام) was أَذِّن فِي النَّاسِ بِالْحَجِّ (Announce among people about the obligation of Hajj - 22:2'7). Ibn Abi Hatim has related from Sayyidna Ibn ` Abbas ؓ that when Sayyidna Ibrahim (علیہ السلام) 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 (علیہ السلام) stood at مقام ابراھیم (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 (جبل أبی قبَیس). He put his fingers in his ears, turned his face in four directions and called out "0 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 اللَّھُمَّ لَبَّیک لَبَّیک . Sayyidna Ibn ` Abbas ؓ says that the Talbiyah during the pilgrimage has its origin in this response to the call of Sayyidna Ibrahim (علیہ السلام) . (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 namely يَأْتُوكَ رِ‌جَالًا وَعَلَىٰ كُلِّ ضَامِرٍ‌ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ (22:28) 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 (علیہ السلام) and their followers strictly observed this tradition. During the long period of ignorance after Sayyidna ` Isa' (علیہ السلام) ، 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 (علیہ السلام) .

لِّيَشْهَدُوا مَنَافِعَ لَهُمْ (So that they witness benefits for them - 22:28) means 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 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 Sayyidna Abu Hurairah ؓ in a hadith in which the Holy Prophet ﷺ 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: وَيَذْكُرُ‌وا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَ‌زَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ (so that they may recite 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. أَيَّامٍ مَّعْلُومَاتٍ (specified days) refer to the 10th, 11th, and 12th days of the month of Dhul-Hijjah when animals may be sacrificed. The words عَلَىٰ مَا رَ‌زَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ (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.

فَكُلُوا مِنْهَا So eat there from) Although the word كُلُوا has been used in 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 وَإِذَا حَلَلْتُمْ فَاصْطَادُوا (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 حَرَم 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 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 a دَم الجنَایَہ (sacrifice to atone for a sin). Here also there are specific rules governing each situation. There 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 (احکَام 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 الْفَقِيرَ‌ (and feed the distressed, the poor

- 22:28) explains this point.

ثُمَّ لْيَقْضُوا (Then, they must remove their dirt - 22:29) The word تَفَث 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 دَم 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 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 (رح) and Imam Malik (رح) hold the view that the observance of the sequence is obligatory and any deviation from it must be atoned for by دَم dam, while according to Imam Shafi'i (رح) 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 ؓ مَن قَدَّم شیٔاً من نسکہ او اخّرہ فلیھرق دما (He who alters the sequence of the rites during Hajj must slaughter an animal). (Mazhari) Tahawi 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.

وَلْيُوفُوا نُذُورَ‌هُمْ (And fulfill their vows - 22:29) نُذُور is the plural of the word نَذَر ، 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 (رح) 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. Tafsfr Mazhari has elaborated the rules of nadhr in great detail.

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 ؓ has interpreted nadhr in this verse to mean those acts and duties which have become obligatory during the course of Hajj.

وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ (And they should make tawaf of the ancient House - 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. (Rah ul-Ma ani)

The word الْبَيْتِ الْعَتِيقِ lexically means 'liberated house' Baitullah is called الْبَيْتِ الْعَتِيقِ , because according to the Holy Prophet ﷺ it has been liberated from the control and domination of the infidels and tyrants and it will never again be ruled by them. (رواہ الترمذی وحسنہ والحاکم وصححہ وابن جریر والطبرانی۔Ruh ul-Ma'ani). It is evident by the episode of the People of Elephant who, with all their might, were frustrated in their attempt to establish their dominion over Makkah.1

1. The other meaning of the word عَتِیق is 'ancient' which is adopted in the translation of the text. (Editor)

Commentary

حُرُ‌مَاتِ اللَّهِ (22:30) are the things sanctified by Allah Ta’ ala, that is the 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.

وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ (And permitted to you are the cattle, except those mentioned to you through recitation (of the verses) - 22:30) The word اَنعَام (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 إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ (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.

فَاجْتَنِبُوا الرِّ‌جْسَ مِنَ الْأَوْثَانِ (So refrain from the filth of the idols - 22:30) The word رِجس means filth or moral impurity, and أَوْثَانِ is the plural of وَثَن which means idol. Idols have been described as filth, because they fill a man's heart and soul with moral impurity.

وَاجْتَنِبُوا قَوْلَ الزُّورِ‌ (And refrain from a word of falsehood - 22:30) The phrase قَوْلَ الزُّورِ‌ 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 ﷺ 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; قَوْلَ الزُّورِ‌ (word of falsehood) repeatedly. (Bukhari)