Tafsir of Al-Hajj 22:30-32

Al-Hajj (22:30-32)

[30] That is so. And whoever reveres the sacred ordinances of Allah—it is better for him with his Lord.

The author of Al-Kashshaf suggests that {That is so} (ذَلِكَ) is the predicate of an omitted subject, meaning "The matter/affair is thus." This phrase is used when the writer finishes discussing one topic and wishes to transition to another, saying, "And this matter was thus."

• Sanctity (الحرمة): That which is unlawful to violate.
• This sanctity may apply generally to all divine obligations, or specifically to the rites of Hajj.
• Zayd ibn Aslam stated that the sanctities are five: the Sacred Ka'bah, the Sacred Mosque, the Sacred Land, the Sacred Month, and the Sacred Sanctuary (Muzdalifah/Mash'ar al-Haram).
• Theologians state that voluntary acts (النوافل) are not included in the sanctities of Allah.
• {it is better for him with his Lord} (فهو خير له عند ربه): Reverence is better for him because it implies the necessity of observing and preserving these sanctities. The phrase "with his Lord" indicates reserved reward, as good deeds already accomplished are not typically described as being "with his Lord."
• Al-Asamm interpreted this as: Reverence is better for him than neglecting these matters.

[30] ... and for the cattle, We have made them known to you as symbols of Allah; for you therein is good. So mention the name of Allah upon them when they are standing in line.

Allah then returns to explaining the ruling on Hajj: {And We have permitted for you the livestock} (وأحلت لكم الانعام).

• It might be assumed that since the state of Ihram prohibits hunting, livestock might also be prohibited. Allah clarifies that Ihram does not affect the permissibility of livestock.
• An exception is made for what is mentioned in the Book of Allah regarding prohibited livestock, such as in Surah Al-Ma'idah: {except for those who are hunting while you are in a state of Ihram} (غير محلي الصيد وأنتم حرم), and the verse {Forbidden to you are...} (حرمت عليكم), and {Do not eat of that over which the name of Allah has not been mentioned} (Al-An'am: 121).

Following the encouragement to revere Allah's sanctities and the praise for those who do so, Allah commands the avoidance of idols and false speech.

• The oneness of Allah (Tawhid) and truthfulness in speech are the greatest good deeds.
• Polytheism (الشرك) is grouped with false speech (قول الزور) because polytheism is a form of falsehood. The polytheist falsely claims that the idol deserves worship. Thus, the command is: Avoid the worship of idols, which is the head of falsehood, and avoid all false speech, approaching none of it due to its extreme ugliness and vulgarity.
• Why are idols called {abominations} (رجس)? Not necessarily due to physical impurity, but because avoiding them is a stronger obligation than avoiding physical filth, and worshipping them is a greater offense than being contaminated by impurities.
• Al-Asamm suggested this description is because their custom in approaching these idols involved shedding blood upon them, which is far-fetched.
• Another view is that they are described as such out of contempt and disdain, which is closer to the meaning.
• {of idols} (من الاوثان) is a specification (Bayān) of the abomination (الرجس), similar to saying, "I have twenty dirhams." Since الرجس can be general, the verse clarifies: Avoid the abomination which is idols. It does not mean some idols are not abominations.
• Falsehood (الزور): Derived from الزَّوْر and الإزورار (deviation/inclination), just as الأفك (turning away) comes from أفكه (to turn something aside).

Explanations of False Speech (الزور):

1. Declaring things lawful or unlawful based on personal fabrication.
2. False testimony. The Prophet (PBUH) said after the dawn prayer: "False testimony is equivalent to associating partners with Allah," and recited this verse.
3. Lying and slander.
4. The statement made by the people of Jahiliyyah during their Talbiyah: "Here I am, O Allah, no partner have You except a partner that is Yours; You own him and what he owns."

[31] Turn towards Allah, being sincere to Him in faith, establishing the prayer, and be not of the polytheists.

{Turning sincerely to Allah} (حنفاء لله): This has been previously explained as uprightness (according to some) or inclining toward the truth (according to others). In this context, it means sincerity (الإخلاص).

• The meaning is: Adhere to these commanded and forbidden matters as acts of worship solely for Allah, without associating any partner with Him. This is reinforced by {being not of the polytheists} (غير مشركين به).
• This indicates that the obligated person must intend sincerity in every act of worship they perform.

Allah then presents two examples of disbelief to show how the disbeliever harms himself and gains no benefit:

[32] And whoever associates partners with Allah—it is as if he has fallen from the sky and has been snatched away by birds, or the wind has thrown him down into a remote place.

• The Kashshaf interpretation (Composite Simile): Whoever associates partners with Allah has destroyed himself with a destruction beyond which there is no destruction, by likening his state to one who has fallen from the sky, whose parts are scattered in the bellies of birds, or the wind carries him down into some distant ruin.
• The Separate Simile: Faith is likened to the high sky. The one who abandons faith and commits Shirk is like one falling from the sky. His thoughts, scattered by various desires, are like the snatched-away birds. The devil, who casts him into the valley of misguidance, is like the wind that sweeps him into various abysses.
• Recitations: It is read with kasr on the khā' and ṭā' (تُخْطَفُهُ), and with kasr on the fā' and khā' (تُخْتَطَفُهُ), which is the reading of Al-Hasan. The original form is تَخْتَطِفُهُ. It is also read as الرِّيَاح (plural winds).

Allah then emphasizes the preceding points: {That is so. And whoever reveres the sacred ordinances of Allah...}

• There is a difference of opinion on what {the sacred ordinances of Allah} (شعائر الله) includes:
  1. Some say it includes every act of worship.
  2. Others say it specifically refers to the rites of Hajj.
  3. Some say it refers only to the sacrificial animals (الهدى).
• The root meaning of الشعائر is the signs by which something is known. If we interpret the ordinances as sacrificial animals (الهدايا), their reverence takes two forms:
  1. Selection: Choosing animals that are large in body, beautiful, fat, and expensive, and refraining from earning money through usury for their purchase. They used to be extremely fond of three things and disliked earning through them: the sacrificial offering (الهدى), the Udhiyah (sacrifice), and the slave to be freed. It is narrated from Ibn Umar (RA) that his father gifted a fine she-camel sought after for 300 dinars. He asked the Prophet (PBUH) if he could sell it and buy cattle (بدن) instead, but the Prophet forbade him, saying, "Rather, gift it." The Prophet (PBUH) gifted one hundred cattle, including the camel of Abu Jahl, which had a golden ring in its nose.
  2. Belief: Believing that obedience to Allah in approaching Him through these offerings and presenting them to His revered House is a great matter that must be celebrated and hastened toward.

{for indeed, it is from the piety of the hearts} (فإنها من تقوى القلوب): Meaning, the reverence of these ordinances stems from the actions of those possessing piety of heart. The possessive structure is omitted, but implied, as the consequence must relate back to the subject.

• Hearts are mentioned because the hypocrite may outwardly display piety, but since his heart lacks true piety, he will not be diligent in performing acts of obedience. However, the sincere person, in whom piety is firmly established in the heart, will exert himself in performing acts of obedience out of sincerity.

If someone asks: What is the wisdom behind Allah emphasizing the glorification of sacrificing animals to this extent? The answer follows:

[31] For you therein are benefits until a specified term. Then their place of sacrifice is at the Ancient House (the Ka'bah).

[32] And for every nation We have appointed a rite of sacrifice that they may mention the name of Allah over the provision He has given them of the grazing livestock. And your God is one God, so to Him submit. And give good tidings to the humble [to Allah].

[33] Those who, when Allah is mentioned, their hearts become fearful, and who are patient over what befalls them, and who establish the prayer, and who spend from what We have provided for them.