Tafsir of Al-Hajj 22:34

"And for every nation, We have appointed a rite" is a conjunctive clause to His, the Exalted, saying: "You have in them benefits," or to His saying: "And whoever honors [the symbols of Allah]," while what lies between them is a parenthetical statement. It is as if I see you choosing the former, and the complete discussion on it will come, God willing, at the counterpart of this verse.

Al-Mansak (the rite) is the place of the rite if it is a noun of place, or the rite itself if it is an infinitive. Mujahid explained it here as slaughtering and shedding blood for the purpose of drawing near to Him, the Exalted, thus treating it as an infinitive. He construed the "rite" as a specific act of worship, which is one of its usages, even if it is originally a general term for worship, later becoming common for the acts of Hajj. Al-Farra’ said: "The mansak in the speech of the Arabs is the habitual place for goodness and righteousness," and he interpreted it here as the festival (Eid). Qatada said: "It is the Hajj." Ibn 'Arafa said: "A mansak, meaning a path/way of His obedience, the Exalted." Al-Zamakhshari chose what was narrated from Mujahid, which is the most fitting; meaning: He legislated for every people of a religion that they should slaughter for His sake as a means of drawing near, not for any other than Him. Thus, the fronting of the prepositional phrase over the verb is for the purpose of restriction.

The two brothers [Hamza and al-Kisa'i], Ibn Sa'dan, Abu Hatim on the authority of Abu 'Amr, Yunus, Mahbub, and 'Abd al-Warith read munsakan with a kasra on the sin. Ibn 'Atiyya said: "This is anomalous in this context and is not permissible by analogy; it seems that al-Kisa'i heard it from the Arabs." Al-Azhari said: "The fatha and the kasra are two heard dialects for it."

"...that they might mention the name of Allah..." specifically, to the exclusion of any other than Him, as is understood from the context and the preceding sequence. In restricting the reason for the appointment solely to this, there is an admonition that the most important intent behind the legislation of the rite is the mention of Him, the Majestic and Exalted.

"...over what He has provided for them of the cattle..." at the time of their slaughter. In this, there is an admonition that the sacrifice must be from the cattle; thus, horses and similar animals are not permissible.

The fa in His saying: "...for your God is One God..." is, it is said, for causal explanation, and what follows it is the cause for the restriction of the name of Allah, the Exalted, in mention. The fa in His saying, the Exalted: "...so submit to Him" is for the sequential ordering of what follows it—the command to submit—based upon His Oneness, the Majestic and Exalted. It is also said: The first fa is also for ordering what follows it upon what precedes it; for His appointment of a rite for every nation of the nations indicates His Oneness, the Majestic and Exalted. The subtlety of this point of indication is not hidden, though some have labored in explaining it by saying: The legislation of the rite for every nation so that they might mention the name of Allah requires that He, the Exalted, be their God, lest it imply foolishness. And it is necessitated by His being their God that He, the Exalted, must be One, for one who is not singular in divinity does not deserve divinity at all; since association is a deficiency, and this is as you see.

In al-Kashshaf: Since the reason for His saying, the Exalted: "For every nation, We have appointed a rite" is the mention of the name of Allah, the Exalted, over the rites—and it is known that the mention is only truly a "mention" when the heart corresponds to the tongue, and the mention of the heart is a sign of glorification—His saying, the Exalted: "so submit to Him" came as a consequence of it, a beautiful consequence. It is interrupted by His saying, the Exalted: "For your God is One God," because it confirms the command to be sincere and strengthens the reason with a severe strengthening, and it also confirms that the mention is what is intended by the legislation of the rite. End quote. This implies that the first fa is for a parenthetical interruption and the second fa is for sequential ordering. Perhaps what was mentioned first is more apparent. As for what was said—that the first fa is for causal explanation and the caused [element] is omitted, and the meaning is: "The obligations only differed with the difference of times and persons due to the difference in benefits, not due to a plurality of gods, for your God is One God"—this is not how the speech of the Majestic God should be interpreted, as is not hidden.

It was said "One God" and not "One" (wahid) because the intent is to clarify that He, the Exalted, is One in His Essence just as He is One in His Divinity. The fronting of the prepositional phrase over the command is for qasr (restriction). The meaning is: Make the mention sincere to Him, the Exalted, exclusively, and make it purely and sincerely for His Face; do not mingle it with any association.

"...and give good tidings to the humble." This is an address to him, may Allah bless him and grant him peace. The mukhbitun are the tranquil ones, as was narrated from Mujahid; or the humble/submissive ones, as was narrated from al-Dahhak. 'Amr ibn Aws said: "They are those who do not wrong people, and if they are wronged, they do not retaliate." Sufyan said: "They are those who are content with the decree of Allah, the Exalted." Al-Kalbi said: "They are those who strive hard in worship." It is derived from ikhbat, and its root, as al-Raghib said, is the descending of the khabt, which is the low/tranquil part of the earth. The excellence of this placement here is not hidden, since descending is suitable for the pilgrims.