Tafsir of Al-Hajj 22:33-35

Al-Hajj (The Pilgrimage): Verses 33–35

Verse 33: "For you in them are benefits until a specified term."

It is most fitting that this statement refers to the sacrificial rites (Sha'a'ir) which carry benefits until the time of the sacrifice (Nahr).

Some interpreters who extend this to all obligations say: "In adhering to them, you have benefits until a specified term when the obligation ceases." However, the former interpretation (referring to the sacrificial animals) is the view of the majority of exegetes and is undoubtedly closer [to the intended meaning].

Under this view, the benefits are explained as: the wool, the offspring, the hair/fur, and riding them, provided they are pure (for riding).

Regarding the phrase "until a specified term": There are two opinions:

1. Opinion 1 (Ibn Abbas, Mujahid, 'Ata, Qatadah, Al-Dahhak): You may benefit from these animals until you designate them as a sacrifice (Udhiyah) or an offering (Hady). Once designated, you are no longer permitted to benefit from them.
2. Opinion 2 (Second narration from Ibn Abbas, favored by Al-Shafi'i): You have benefits in these animals (Budn) even after designating them as an offering, such as riding them if you are in need, and drinking their milk if you are compelled by necessity, until the specified term, meaning until they are slaughtered. This view is preferable because the Almighty said, "For you in them are benefits" (referring to the rites/animals), and they are not called rites until they are designated as offerings.

Evidence supporting the second view: Abu Hurayrah narrated that the Prophet (PBUH) passed by a man leading a sacrificial camel who was struggling. The Prophet said, "Ride it." The man replied, "O Messenger of Allah, it is a Hady (offering)." The Prophet said, "Ride it, woe to you!" Jabir also narrated that the Prophet (PBUH) said, "Ride the offering in a fair manner until you find another mount."

Argument of Abu Hanifa (Against permissibility of benefit): He argued that since one cannot rent out the animal for riding, the owner does not possess its benefits. If he owned the benefits, he would own the contract of lease, like other owned possessions. This is weak because the mother of the child (Umm Walad) cannot sell the child, yet she can benefit from him.

Verse 34: "Then their destination is to the Ancient House (Al-Bayt Al-'Atiq)."

This means that you have many benefits in the offerings, both in this world and the Hereafter, but the greatest of these benefits is "their destination is to the Ancient House," meaning the obligation or the time for their slaughter terminates at the House (the Ka'bah). This is like the verse, "as a Hady reaching the Ka'bah."

In summary, "their destination" means the place where their slaughter becomes permissible.

As for "the Ancient House": It refers to the entire Sanctuary (Haram). The evidence is the verse: "So let them not approach the Sacred Mosque after this, their year" (At-Tawbah: 28), meaning the entire Haram area.

Therefore, according to this view, the place of slaughter is all of Mecca. However, the shedding of blood has been reserved for Mina, which is part of Mecca. The Prophet (PBUH) said, "Every valley of Mecca is a place of slaughter, and every valley of Mina is a place of slaughter."

Al-Qaffal stated: This applies specifically to the offerings that reach Mina. As for voluntary offerings (Hady Mutatawwi') that are harmed or die before reaching Mecca, their place of slaughter is where they are.

Verse 35: "And for every nation We have appointed a rite of sacrifice that they may mention the Name of Allah..."

This means We legislated for every preceding nation, from the time of Abraham (PBUH) onwards, a form of offering, and the reason for this was so that they might mention the Name of Allah, exalted is He, over the rites.

What the Arabs used to slaughter for idols was called Al-'Itr or Al-'Utayrah (like Dhabh and Dhabihah).

The people of Kufa recited "منسكاً" (Mansakan) with a Kasra on the Sin (meaning: place/site). The rest recited it with a Fatha (meaning: the verbal noun/act of sacrifice, Masdar).

Verse 36: "And your God is One God, so submit to Him."

Regarding the structure of this verse, there are two interpretations:

1. The God is One, and the obligations differed based on time and people due to differing needs/interests.
2. "And your God is One God," so mention only the Name of Allah over your sacrifices. "So submit to Him" means dedicate your remembrance exclusively to Him, without any admixture of polytheism whatsoever. This implies complete submission to Allah in all His commands. Whoever submits to Him is one who is humble (Mukhbit), which is why it is followed by: "And give good tidings to the humble."

The Mukhbit is the one who is humble and submissive. Abu Muslim said the reality of Ikhbāt is one who settles in a low, flat area of the earth (Khabt). It is said, Akhbata al-rajul (the man settled in the Khabt), just as it is said Anjada (he went to the high ground) or Ash'ama (he went to the left).

The exegetes have several descriptions for the Mukhbitin:

1. The humble ones (Ibn Abbas, Qatadah).
2. The striving ones in worship (Al-Kalbi).
3. The sincere ones (Muqatil).
4. Those who are tranquil upon the remembrance of Allah and the righteous (Mujahid).
5. Those who do not commit injustice, and if they are wronged, they do not seek revenge (Amr ibn Aws).

Verse 37: "Those who, when Allah is mentioned, their hearts become fearful..."

This shows that the fear of Allah's punishment, reverence, and humility appear upon them. This fear (Wajal) has two effects:

1. Patience in adversity: This is what is meant by "and patient over what befalls them." This refers to what comes from Allah, such as illnesses, trials, and calamities, upon which patience is obligatory. As for what befalls them from oppressors, patience is not obligatory; rather, if they can repel it, they must do so, even by fighting.
2. Engagement in service: The most precious things to a person are his self and his wealth. Service with the self is prayer, which is meant by "Those who..." Service with wealth is meant by "and of what We have provided for them, they spend."

Hasan recited "الذين إذا" (Alladhina idha) with the accusative case (Nasb), implying an omitted Nun (i.e., Alladhina yakununa). Ibn Mas'ud recited "والمقيمين الصلاة" (Wal-muqimin as-salata) following the standard nominative form.

Verse 38 (Start of the next section): "And the sacrificial camels, We have made them for you among the rites of Allah; for you in them is good. So mention the Name of Allah upon them as they stand in line..."

(The excerpt ends here, transitioning into the next set of verses.)