Tafsir of Al-Hajj 22:30

"That [is so]"—meaning this command and similar instances—is one of the demonstrative pronouns used to separate two statements or two aspects of a single statement. A well-known example is the Almighty’s saying, "This [is so]; and indeed, for the transgressors is an evil place of return," and the saying of Zuhayr—after he had previously described Harim with generosity and courage—"This [is so], and he is not like one who falters in his oratory amidst the assembly when a speaker speaks." The choice of "that" (dhālika) here is due to its indication of the grandeur of the matter and its lofty status; it is a rhetorical transition (iqtiḍāb) akin to a smooth shift (takhalluṣ) because what follows is suited to what precedes it. It has also been said that it is in the accusative position due to an omitted verb, meaning: "Comply with that."

"And whoever honors the sacred ordinances of Allah"—the plural of ḥurma, which is that which must be respected according to religious law. The intent here is all religious obligations, including the rites of Hajj and others. Honoring them is achieved by knowing their binding nature and acting in accordance with them. Others have said: "They are the rites that have been commanded." It is narrated from Ibn Abbas (may Allah be pleased with both of them) that they are all the prohibitions during Hajj: immorality, disputing, sexual intercourse, and hunting; and honoring them means not lingering near them. According to Ibn Zayd, they are five: the Sacred Monument (Mash’ar al-Ḥarām), the Sacred Mosque (Masjid al-Ḥarām), the Sacred House (Bayt al-Ḥarām), the Sacred Month, and the state of inviolability (Iḥrām) until one exits it.

"Then it is better for him"—that is, the act of honoring—"with his Lord." "Better" (khayr) is a noun of preference (superlative). Abu Hayyan said: "It is apparent that it is not intended as a superlative, so there is no need to assume a comparative object." The meaning of it being "better for him with his Lord" is that he will be rewarded for it on the Day of Resurrection. The mention of the title of Lordship (Rubūbīyah), while attributed to the pronoun of "whoever" (man), is for his honor and to signal the cause of the ruling.

"And permitted to you are the grazing livestock"—meaning their slaughter and consumption, for their essence is not described by permission or prohibition. The intended meaning here is the eight pairs (of cattle) in an absolute sense. The Almighty’s saying, "Except what is recited to you"—meaning what is recited to you in the verse of prohibition—is a connected exception (istithnā’ muttaṣil), as chosen by the majority, where "what" (mā) refers to what is prohibited among them due to an accidental cause, such as the carrion (al-maytah) and that which was dedicated to other than Allah. It is also permitted that the exception be disconnected (munqaṭiʿ), based on the fact that "what" refers to what was prohibited in His saying (Exalted is He): "Prohibited to you is carrion," which includes things that are not of the category of grazing livestock. Regarding either view, the verb (recited) does not refer to the future, as the verse of prohibition had already been recited; rather, the use of the present tense (yuṭlā) serves to evoke the past event for the sake of greater emphasis. Others say the present tense is used to denote the continuous, renewing nature of the action, which is fitting for the context. The sentence is parenthetical, confirming the preceding command to eat and provide food, and refuting what one might mistakenly assume—that the state of Iḥrām prohibits these, just as it prohibits hunting.

"So avoid the impurity of idols"—meaning the filth, which is the idols, where "of" (min) is explanatory (bayāniyyah). In defining "the impurity" (al-rijs) with the generic definite article (al-jins) alongside ambiguity and specific determination, and in directing the avoidance toward the entity itself rather than merely the act of worship, there is an unmistakable hyperbole in alienating one from their worship. It is said that "of" denotes the beginning of a limit (ibtidā’ al-ghāyah); it is as if the Almighty commanded them to avoid impurity in general, then specifically identified the source from which it reaches them, since idol worship gathers every corruption and impurity. In al-Baḥr, it is mentioned that it is possible for it to be partitive (tab’īḍ), meaning by "impurity" the worship of idols. This has been narrated from Ibn Abbas and Ibn Jurayj; it is as if it were said: "So avoid the impurity of the idols," which is the worship, because what is forbidden of them is only the worship. Do you not see that the use of an idol might be imagined in building or other matters that the law has not forbidden? Thus, the idol has aspects, one of which is its worship, which is what is commanded to be avoided, and worship is but one of its aspects. Therefore, the statement of Ibn ‘Aṭiyyah—that whoever makes "of" partitive has inverted and corrupted the meaning—is misplaced. There is another possibility here that you shall soon know, along with its implications, if Allah wills. The "fa" (so/then) is for ordering what follows it based on what is implied by His saying: "And whoever honors..." regarding the obligation of observing sacred ordinances and avoiding their violation.

It is mentioned that this exception is a skillful transition to that subject, and this is the secret behind not restricting "livestock" only to the known sacrifices and offerings, so that the exception becomes unnecessary, for there is nothing among them prohibited due to an accidental cause. It is as if it were said: "Whoever honors the sacred ordinances of Allah, it is better for him, and livestock are not among the sacred ordinances, for they are permitted to you except what is recited to you in the verse of prohibition; indeed, that is what must be avoided. So avoid the most significant of things that must be avoided, which is the worship of idols."

It is also said that it is apparent that what comes after the "fa" is caused by His saying: "Permitted to you are the grazing livestock," for that is a great blessing that demands gratitude to Allah, not disbelief and polytheism. It is not far-fetched that the meaning is: "Avoid the impurity because of the idols," assuming "of" (min) is causative (sababiyyah). This is a specification of that which was dedicated to other than Allah by mentioning it, thus it follows from His saying: "Except what is recited to you." This is supported by His saying later: "Being monotheists to Him, not associating partners with Him," for if it were interpreted as others have, it would be a repetition. This is rejected, however, by the claim that although the permission of livestock is a great blessing, it is a legal matter rather than an external proof through which monotheism is known and polytheism is proven false; thus, it is not appropriate to consider the avoidance of idols as being caused by it. As for the assertion that it is "not far-fetched," it is actually very far-fetched, and denying this is mere obstinacy. So reflect.

"And avoid the statement of falsehood."

This is a generalization after a specification, for the worship of idols is the pinnacle of falsehood, as it involves the claim of entitlement (to worship). It is as if the Almighty, having urged the honoring of sacred ordinances, followed it up with that which refutes what the disbelievers were upon regarding the prohibition of the baḥīrah (sacred camel) and the sā’ibah (liberated animal) and the like, and their fabrication against Allah that He had ordained such things. The "statement of falsehood" was not conjoined to "the impurity" with a conjunction, but rather the governing verb was repeated for greater emphasis. The meaning of "falsehood" (zūr) is absolute lying, which is zūr in the sense of deviation, for a lie deviates from reality; the genitive construction (iḍāfah) is explanatory. It is also said that it is a command to avoid false testimony, according to what was reported by Aḥmad, Abū Dāwūd, Ibn Mājah, al-Ṭabarānī, and others from Ibn Mas‘ūd, that the Prophet (peace and blessings be upon him) prayed the morning prayer, and when he turned away, he stood and said: "False testimony has been made equal to associating partners with Allah," three times, then he recited this verse.

This is countered by the fact that there is no explicit text in the mentioned report—along with the criticism found in some chains of narration regarding the specification—as it is possible for the verse to remain general and be recited for its inclusion of that specific matter. Ibn Abī Ḥātim reported from Muqātil that he said: "He means by 'falsehood' polytheism in speech; for they would circumambulate the House and say in their talbiyah: 'Labbayka, there is no partner for You, except a partner who is Yours; You possess him and all that he possesses.'" This is also a claim of specification, and it is clear that the generalization is more appropriate than this, even if the context suits it, just as some specify it to the statement of the polytheists: "This is lawful and this is forbidden."