Al-Hajj (The Pilgrimage): Verses 26–29

Verse 26: {And [mention] when We showed Abraham the place of the House...}

Translation & Exegesis: And recall when We appointed for Abraham a place (mabā’a) for the House, meaning a return place for him, for construction and worship.

The House (Ka'bah) had been raised to the heavens during the Flood, and it was made of a red ruby. Allah informed Abraham (peace be upon him) of its location by sending a wind that cleared away what was around it, so he rebuilt it upon its original foundation.

Another view is that Abraham was commanded to go to the location of the House and build it. He set out, but its location was hidden from him. So, Allah sent a cloud matching the dimensions (length and width) of the Sacred House. In the cloud was a head that spoke, possessing a tongue and two eyes, saying: "O Abraham, build upon my measure and my boundary." So he began building, and the cloud departed.

Here arise several questions:

First Question: It is certain that the following clause, {that you shall not associate partners with Me...} (implied by the context of purification), is an explanatory an (that). How can the prohibition against polytheism and the command to purify the House be an explanation of the appointment (tabwī’a)?

Answer: When Allah said, "We made the House a return place for Abraham," it is as if He was asked, "What is the meaning of the House being a return place for him?" The answer is that it means:

1. In his heart: He must be monotheistic toward the Lord of the House, free from any partner or equal.
2. In his actions: He must be engaged in cleansing the House from idols and statues.

Second Question: Since Abraham did not associate partners with Allah, why was he told, "that you shall not associate partners with Me"?

Answer: The meaning is: "Do not make another partner in worship with Me, nor associate another goal with Me in building the House."

Third Question: If the House had not been built before, how could Allah say, "and purify My House"?

Answer:

1. Perhaps that location was a barren area where people threw filth, so Abraham was commanded to build the House there and purify it from physical impurities.
2. Or, perhaps it was already built, but they had placed idols in it. Allah commanded him to demolish that structure and place a new structure—and this is the purification from idols.
3. Or, it means: After you build it, purify it from what is inappropriate, such as polytheism and false speech.

Regarding His saying: {for those who circumambulate, and those who stand [in prayer]...}

Ibn Abbas (may Allah be pleased with him) said:

• {For those who circumambulate}: For those circumambulating the House who are not residents of Mecca.
• {And those who stand}: Those residing there.
• {And those who bow and prostrate}: Meaning the worshippers from everyone.

Others said: {Those who stand} refers to those praying, because a person praying must combine standing, bowing, and prostrating in their prayer. And Allah knows best.

Verse 27: {And proclaim to the people the Hajj...}

This verse contains several issues:

First Issue: Ibn Muhayṣin recited {And proclaim} (Wa’adhin) with the meaning of "announce" or "make known."

Second Issue: Regarding whom the command was issued:

1. The Majority View (Most Commentators): It was Abraham (peace be upon him). When Abraham finished building the House, Allah said, {And proclaim to the people the Hajj}. Abraham asked, "O Lord, how far will my voice reach?" Allah replied, "The proclamation is upon you, and the conveyance is upon Us." So, Abraham ascended Mount Safa (or in another narration, Mount Abu Qubays, or the Maqam) and asked, "How should I say it?" Gabriel (peace be upon him) said: "Say: Labbayka Allāhumma labbayk (Here I am at Your service, O Allah, here I am at Your service)." Thus, he was the first to utter the Talbiyah.
   • In another narration, he ascended Safa and said: "O people, Allah has decreed upon you the Hajj to the Ancient House." Everything between the heavens and the earth heard his voice, and nothing that heard his voice failed to turn toward him, saying: Labbayka Allāhumma labbayk.
   • In another narration, he said: "Allah invites you to the Hajj to the Sacred House so that He may reward you with Paradise and deliver you from the Fire." Those in the loins of men and the wombs of women responded that day, as did every stone, tree, piece of earth, hill, or dust that his voice reached. Mujahid said: No human has performed Hajj, nor will anyone perform Hajj until the Hour comes, except that this call has reached them. Whoever answered once, performs Hajj once; whoever answered twice or more, performs Hajj twice or more based on that measure.
   • Ibn Abbas (may Allah be pleased with him) said: When Abraham was commanded to proclaim, the mountains lowered themselves, and the villages were made level and raised for him.
   • Qadi Abd al-Jabbar's Objection: He found the saying that rocks and earth responded implausible, as the announcement is only made to those commanded to perform Hajj, not inanimate objects. However, it is not impossible that the people of the East and West heard his call if Allah strengthened him and removed obstacles, as such things are permissible during the time of the Prophets (peace be upon them).

2. The Second View (Al-Hasan and most Mu'tazilites): The one commanded by {And proclaim} is Muhammad (peace be upon him). They argue that whatever is mentioned in the Qur'an that can be interpreted as addressing Muhammad (PBUH) is preferable. The preceding verse, {And [mention] when We showed Abraham the place of the House}, does not necessitate that {And proclaim} refers back to him, because we explained that the meaning of {And [mention] when We showed...} is: "O Muhammad, recall when We showed..." Thus, the address reverts to him when Allah says, {And proclaim}.
   • Based on this view, they mentioned several interpretations for {And proclaim}:
     • a) Allah commanded Muhammad (PBUH) to inform the people about the Hajj.
     • b) Al-Jubba'i said: Allah commanded him to announce the Talbiyah, thereby informing people that he was performing Hajj so they would perform it with him. The phrase {they will come to you} indicates that the intent was for them to perform Hajj by following his example.
     • c) It is the beginning of the obligation of Hajj from Allah upon the Messenger (PBUH).

Verse 28: {They will come to you on foot and on every lean camel...}

This verse contains several issues:

First Issue:

• {On foot} (rijālan): Pedestrians; the singular is rāgil. It was recited as rijālan (with a damma on the rā’ and a light or heavy jīm), and rijālan (like ’ijālan), according to Ibn Abbas.
• {And on every lean camel} (wa ‘alā kulli ḍāmir): Meaning riding. Ḍumūr (leanness) is the state of emaciation. The meaning is that the she-camel becomes lean due to the length of the journey.
  • The verb {they will come} (ya’tīna) refers to the camels (the lean ones), because {and on every lean camel} means "upon lean camels." The verb is used to match the meaning of "every" (kull). If the verb matched the literal word (kull), it would be ya’tī (singular).
  • It was also recited as {they will come} (ya’tūna) as an adjective for both the pedestrians and the riders.
• {From every deep pass} (min kulli fajjin ‘amīq): Fajj is the road between two mountains, then used metaphorically for all roads due to expansion. ‘Amīq means distant. Ibn Mas'ud recited it as mu‘īq (deep). It is said of a well that is far in depth (’amīq and ma‘īq).

Second Issue: The meaning is: "And proclaim so that they may come to you on foot and on every lean camel," meaning they should come characterized by these two states, OR: "And proclaim, for they will come to you characterized by these two states."

Third Issue: Allah began by mentioning the pedestrians to honor them. Sa'id ibn Jubayr narrated with his chain from the Prophet (PBUH) that he said: "For the pilgrim riding, for every step his mount takes, there are seven hundred rewards. And for the walker, there are seven thousand rewards from the rewards of the Sanctuary." When asked, "O Messenger of Allah, what are the rewards of the Sanctuary?" he replied: "One reward there is equal to one hundred thousand rewards."

Fourth Issue: The reason for saying {they will come to you rijālan (as men/on foot)} is that the caller (Abraham or Muhammad) is the one being answered. Whoever comes to Mecca for Hajj is as if he came to Abraham, responding to his call.

Verse 29: {That they may witness benefits for themselves and mention the name of Allah on known days...}

This verse contains several issues:

First Issue: When Allah commanded the Hajj in {And proclaim to the people the Hajj}, He mentioned the wisdom behind that command in {That they may witness benefits for themselves}. Opinions differed regarding these benefits:

• Some interpreted it as worldly benefits, such as trade during the days of Hajj.
• Some interpreted it as benefits of the Hereafter, such as forgiveness and pardon (the view of Muhammad al-Baqir, peace be upon him).
• Some interpreted it as encompassing both, which is the preferred view.

Second Issue: The benefits were mentioned in the indefinite form (manāfi‘a) because Allah intended specific religious and worldly benefits unique to this act of worship, which are not found in other acts of worship.

Third Issue: Mentioning the name of Allah is a metaphor for the slaughtering and sacrificing. This is because Muslims cannot perform slaughtering or sacrifice without mentioning Allah's name. It serves as a reminder that the primary purpose of what is offered to Allah is the mention of His name, and to differ from the polytheists who used to slaughter for the idols and stones.

• Muqatil said: When you slaughter, say: "In the name of Allah, and Allah is the Greatest. O Allah, it is from You and to You." And face the Qibla. Al-Kalbī added: "Indeed, my prayer, my sacrifice, my life, and my death are for Allah, the Lord of the Worlds."
• Al-Qaffāl said: The one who offers this sacrifice and sheds its blood is metaphorically presenting himself as one redeeming his own soul with something equivalent to it, as if he is offering that sheep instead of his life, seeking the pleasure of Allah Almighty, and confessing that his shortcomings almost deserved the forfeiture of his own soul.

Fourth Issue: The majority of scholars hold that the {known days} (ayyām ma‘lūmāt) are the ten days of Dhu al-Hijjah. The {numbered days} (ayyām ma‘dūdāt) are the Days of Tashreeq (11th, 12th, and 13th of Dhu al-Hijjah). This is the view of Mujahid, ‘Ata, Qatadah, Al-Hasan, and a narration from Sa'id ibn Jubayr from Ibn Abbas, and the choice of Al-Shafi'i and Abu Hanifa (may Allah have mercy on them).

• Their evidence is that these days are known to people because they are keen to know them as the time of Hajj concludes within them. Furthermore, the times for benefits (like the Day of Arafah, Mash'ar al-Haram) and the time for sacrifices (the Day of Sacrifice) are known within the first ten days.
• Ibn Abbas, in the narration of ‘Ata, said they are the Day of Sacrifice and the three days following it. This is the choice of Abu Yusuf and Muhammad (may Allah have mercy on them), because these days were known to the Arabs as the days of sacrifice.

Verse 30: {That they may witness benefits for themselves and mention the name of Allah on known days...} (Continued)

Regarding {the cattle of the grazing animals} (bahīmat al-an‘ām): The author of Al-Kashshāf said: Bahīma is ambiguous, referring to any four-legged creature on land or sea, but it is clarified by al-an‘ām, which are camels, cattle, sheep, and goats.

Verse 31: {So eat from them and feed the miserable poor.}

Regarding {So eat from them}:

• Some said this is a command of obligation (wujūb). This is because the people of Jahiliyyah used not to eat from them out of arrogance toward the poor. Muslims were commanded to eat from them to oppose the disbelievers, equalize with the poor, and practice humility.
• The majority said it is not obligatory.

Scholars stated that for a voluntary offering (hadī or udhiyah):

• It is good practice to eat half and give half to charity, based on {So eat from them and feed the miserable poor}.
• Some said to eat one-third, keep one-third, and give one-third in charity.
• The school of Al-Shafi'i holds that eating is recommended (mustaḥabb), but feeding the poor is obligatory (wājib). If one gives away all of it, it suffices. If one eats all of it, it is not sufficient.
• As for obligatory offerings (vows, expiations, compensations like the blood sacrifice for Qirān, Tamattu‘, transgression, or shaving), nothing from them should be eaten.

Regarding {and feed the miserable poor}: There is no doubt that this is a command of obligation.

• The miserable (al-bā’is): One who has been afflicted by misery, i.e., hardship.
• The poor (al-faqīr): One whose back is weakened by inability to earn (derived from faqr al-ẓahr—the backbone).
• Ibn Abbas said: The bā’is is the one whose misery is evident in his clothes and face, while the faqīr is one whose clothes and face do not show this, appearing as if he were wealthy.

Verse 32: {Then let them fulfill their rites, and let them fulfill their vows, and let them circumambulate the Ancient House.}

Regarding {Then let them fulfill their rites} (liyaqḍū tafathahum):

• Al-Zajjaj said that lexicographers do not know tafath except through exegesis.
• Al-Mubarrid said the origin of tafath in Arabic speech is any filth that afflicts a person, which they must remove. Here, it means trimming the mustache, clipping the nails, plucking the armpit hair, and shaving the head. Qadā’ (fulfilling) means removing the tafath.
• Al-Qaffāl said that Niftawayh asked a eloquent Bedouin about the meaning of {Then let them fulfill their rites}, and he replied: "I do not interpret the Qur'an, but we say to a man, 'What has made you tafith (disheveled)?' and 'What has made you mudrik (worn out)?'" Al-Qaffāl considered this view superior to Al-Zajjaj's, as it is the statement of an affirmative rather than a negative.

Regarding {and let them fulfill their vows} (wa liyūfū nudūrahum): It was recited with a shadda on the fā’ (i.e., liyūffū). This may refer to the types of rituals necessitated by entering the state of Hajj. Alternatively, it may refer to what one obligates upon oneself through a vow (nadr), which is a verbal declaration. This latter view is closer, as a man performing Hajj or Umrah might obligate upon himself offerings or other things that Hajj itself would not necessitate unless he vowed them. Thus, Allah commanded him to fulfill that obligation.

Regarding {and let them circumambulate the Ancient House} (wa liyattūfū bi’l-Bayt al-‘atīq): This refers to the obligatory circumambulation, which is the Tawāf al-Ifāḍah (the essential circumambulation) and the visit. There is detail regarding whether this circumambulation occurs after the standing (at Arafah), the stoning of the pillars, and shaving/trimming, and whether it is on the Day of Sacrifice or afterward.

The House is called The Ancient (al-‘atīq) for several reasons:

1. Ancient/Old: Because it was the first House established for mankind (Al-Hasan's view).
2. Freed from Tyrants: Because it was freed from tyrants; many a tyrant intended to demolish it but Allah prevented him (Ibn Abbas's and Ibn Al-Zubayr's view, narrated from the Prophet PBUH). When Abraha intended to attack it, what happened to him occurred. If it is argued that the pilgrims controlled it, the response is that they did not intend to dominate the House; rather, Abdullah ibn Al-Zubayr fortified himself within it, then tricked him into leaving, after which he rebuilt it.
3. Never Possessed: It was never owned by anyone (Ibn Uyaynah's view).
4. Saved from Drowning: It was saved from drowning (Mujahid's view).
5. Noble: From the term used for noble birds and horses (‘itāq).

Note that the lām in liyaqḍū, liyūfū, and liyattūfū is the lām al-amr (the lām of command). In the recitation of Ibn Kathir, Nafi', and the majority, these lāms are light (takhfīf), while in the recitation of Abu Amr, they are vocalized with a kasra (taḥrīk bi’l-kasr).

Verse 33: {That is [the command]. And whoever honors the sacred ordinances of Allah, it is better for him with his Lord. Permitted to you are the grazing animals except what is recited to you. So avoid the impurity of the idols and avoid false speech, [adhering to] monotheism toward Allah, inclining to Him, not associating partners with Him. And whoever associates partners with Allah - it is as if he has fallen from the sky and the birds snatch him away or the wind casts him down into a desolate place.}

Translation & Exegesis: {That is [the command]}: This refers to the preceding injunctions.

{And whoever honors the sacred ordinances of Allah, it is better for him with his Lord}: This refers to honoring the sanctity of the Ka'bah, the sacred months, and the prescribed rituals.

{Permitted to you are the grazing animals except what is recited to you}: This refers to the prohibition of certain animals (like carrion, blood, pork, etc., mentioned later in the Surah).

{So avoid the impurity of the idols and avoid false speech}:

• Impurity of the idols (rijis min al-awthān): Avoid the filth associated with polytheism.
• False speech (qawl az-zūr): Lying, false testimony, or vain talk.

{[Adhering to] monotheism toward Allah, inclining to Him, not associating partners with Him}: This describes the state of one who avoids the previous prohibitions—being uprightly devoted to Allah alone.

{And whoever associates partners with Allah - it is as if he has fallen from the sky and the birds snatch him away or the wind casts him down into a desolate place}: This is a powerful metaphor illustrating the severity of polytheism. The one who commits shirk is like someone who falls from the highest elevation (the sky of honor and monotheism) to the lowest degradation, where he is torn apart by birds or cast into a remote, barren abyss.

Verse 34: {That is [the command]. And whoever honors the sacred ordinances of Allah, indeed, it is from the piety of the hearts.}

Translation & Exegesis: {That is [the command]}: Referring to honoring the sacred ordinances mentioned previously.

{And whoever honors the sacred ordinances of Allah, indeed, it is from the piety of the hearts}: Honoring these symbols and commands is a manifestation of true God-consciousness (taqwā) residing in the heart.