22-26 And when We pointed to Abraham the place of the House, saying: Associate naught with Me, and purify My House for those who make circuits and stand to pray and bow and prostrate themselves.a
وَإِذْ بَوَّأْنَا لِإِبْرَٰهِيمَ مَكَانَ ٱلْبَيْتِ أَن لَّا تُشْرِكْ بِى شَيْـًۭٔا وَطَهِّرْ بَيْتِىَ لِلطَّآئِفِينَ وَٱلْقَآئِمِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ (۲۶)
22-26a: بَوَّأْ – Refer to 3-121a and 2-61c. Since one of the meanings of باء is رجع to return, go back, revert hence بَوَّأْنَا can be interpreted in two ways: We made a place for him to return, and We gave him a place. Zajjaj has translated this as: We showed him the place of the Ka‘bah.
Purify the Ka‘bah : طَهِّرْ بَيْتِىَ purify My House, as narrated by Mujahid means to purify it from polytheistic images and practices (IJ). Structuring the verse by bringing طَهِّرْ after the mention of شِرِكْ shows that what is meant is the purification of the Ka‘bah from any kind of association with Allah. Further, purifying the Ka‘bah for those who make circuits and stand to pray and bow and prostrate themselves can only mean the same: purification from any form of association. This same subject also appeared previously in 2:125 for which see 2-125c.
The association of Prophet Abraham with the Ka‘bah is discussed in 2-125a-125c, and note 2-127a gives the details of who were the builders of Ka‘bah and when they built it. The current measurements of the Ka‘bah are: height 43 feet, length 42.2 feet, width 36.2 feet.
22-27 And proclaim to men the Pilgrimage: they will come to thee on foot and on every lean camel, coming from every remote path:a
وَأَذِّن فِى ٱلنَّاسِ بِٱلْحَجِّ يَأْتُوكَ رِجَالًۭا وَعَلَىٰ كُلِّ ضَامِرٍۢ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍۢ (۲۷)
22-27a: ضَامِرٍۢ – ضُمۡر and ضُمُر ھذال means lean, thin, and the meaning of اَضۡمَرَ is hide, conceal, keep secret (LA). Derived from it is ضمیر conscience, heart, mind, innermost because it is difficult to know what is going on inside, since it is not possible to clearly describe it. ضامر is a lean horse whose leanness is the result of being worked too hard and not because of ھذال emaciation (R). The word ضَامِرٍۢ indicates that people from far and wide will come to the Ka‘bah for pilgrimage despite having to bear many tribulations for this purpose.
عَمِيقٍۢ – عُمۡق means a distance that is due to depth. If the context is traveling, it means from distant paths (R).
The addressee in أَذِّن proclaim is generally considered to be Prophet Abraham. The various rites of Hajj were instituted by Prophet Abraham and the institution of Hajj was established through him. The proclamation in أَذِّن is of the same type as in أَذَانٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِ : an announcement from Allah and His Messenger… (9:3). There are opinions stating that for Prophet Abraham’s voice to reach the world, the mountains were lowered and habitations were raised and the voice was carried to the babies in the wombs, and it continued for generations. These are mere fables. The voice of Prophet Abraham reached the world in the same manner that the teachings of prophets are carried to the world. Some consider the addressee in this verse to be the Holy Prophet Muhammad (peace be upon him) who was commanded to proclaim the Hajj during his last pilgrimage. However, this chapter is Makkan and its revelation during the last pilgrimage is inaccurate. The Holy Prophet is still addressed and the verse contains the Divine command making Hajj obligatory.
22-28 That they may witness benefits (provided) for them, and mention the name of Allah on appointed days over what He has given them of the cattle quadrupeds; then eat of them and feed the distressed one, the needy.a
لِّيَشْهَدُوا۟ مَنَـٰفِعَ لَهُمْ وَيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ فِىٓ أَيَّامٍۢ مَّعْلُومَـٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَـٰمِ ۖ فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْبَآئِسَ ٱلْفَقِيرَ (۲۸)
22-28a: بَآئِسَ – بَآئِسَ is one who has suffered بُؤۡس, for which refer to 2-177a, and بُؤۡس is one who is in severe distress because of poverty (R).
Benefits of Hajj: مَنَـٰفِعَ is taken to include both worldly and spiritual benefits, while the real purpose is spiritual benefits. The generality of مَنَـٰفِعَ benefits reflects their greatness and abundance. While there is no doubt that the pleasure of Allah is the greatest benefit, the use of the plural form for benefits shows that different kinds of gains are included in the performance of Hajj. The spiritual benefits are by far the greatest and amongst these is the practical demonstration of equality which is a sight not seen anywhere else except in Hajj. Moreover, other benefits are all the Muslims supplicating together, Allah’s greatness and omnipotence affecting the heart, the creation of unity in the Muslim world, and providing opportunities to discuss proposals for the betterment of Islam and Muslims, etc.
The real purpose of the Hajj rites: أَيَّامٍۢ مَّعْلُومَـٰتٍ appointed days are generally taken to be the days of sacrifice; the day of Eid and the two days after it because there is a special mention of sacrifices here. Actually, the days of Hajj are also included in the appointed days with the sacrifice being the last stage of Hajj. Imam Abu Hanifa has taken the appointed days to be the first ten days of the month of Dhul Hajj. Simply taking the name of Allah at the time of sacrificing the animals is not intended, rather all the acts of worship leading up to the day of sacrifice are important. The words of this verse focus attention on the real purpose of sacrifice and moreover, it is made clear that all the rites of Hajj are for the remembrance of Allah. Verse 22:34 clearly explains how the real purpose of sacrifice is the remembrance of Allah. In the end of this verse, guidance is given on how to use the sacrificial meat, which includes its consumption by the family, friends, and relatives of the person making the sacrifice and its distribution to the poor and needy.
22-29 Then let them accomplish their needful acts of cleansing, and let them fulfil their vows and go round the Ancient House.a
ثُمَّ لْيَقْضُوا۟ تَفَثَهُمْ وَلْيُوفُوا۟ نُذُورَهُمْ وَلْيَطَّوَّفُوا۟ بِٱلْبَيْتِ ٱلْعَتِيقِ (۲۹)
22-29a: تَفَث – means the dirt under the nails and things that should be removed from the body. Because the meaning of قضاء includes to cut, to severe, hence removing these things is what is meant (R).
عَتِيق – It means preceding, that which is ahead of others whether in terms of time, place, or status and hence something that is ancient is also called عَتِيق, as is someone who is bountiful, gracious, merciful and someone who has been freed from slavery. The Ka‘bah is called عَتِيق because it has always remained free from being dishonored by tyrants (R). عِتۡق is different from دِقّ which means liberty, freedom. عَتِيق is also the name of Abu Bakr Siddique because the Holy Prophet Muhammad (peace be upon him) said: اَنۡت عَتِيق اللّٰہ من النار You are freed from hell fire. In a hadith by Ibn Zubair, it is stated that the Holy Prophet said that the Ka‘bah is called عَتِيق because it has been freed from tyrannical attackers and no attacker has overpowered it. Its name of بَيْتِ ٱلْعَتِيقِ Ancient House is also because it is أَوَّلَ بَيْتٍۢ وُضِعَ لِلنَّاسِ the first house appointed by men (3:96). So, the meaning of عَتِيق is both ancient and free or of a high status. It is stated in Ruh al-Ma‘ani that Tubba planned an expedition against the Ka‘bah and was struck with paralysis, Abraha had designs against the Ka‘bah and the disastrous end of his expedition is remembered in the account of the People of the Elephant. The conquest of Makkah by Hajjaj ibn Yusuf in 697 C.E. was not meant to dishonor the Ka‘bah but its purpose was to expel Abullah ibn al-Zubair. The taking away of the Hajr e Aswad (Black Stone) by the Qarmatians probably belongs to the same category.
Emphasis on outwardly cleanliness: This verse teaches that after the sacrifice is over, the pilgrims can get their hair cut and leave the conditions imposed by ihram, but it has been phrased in language that states that they should do away with their dust and dirt. The word used for dirt is a word that literally means the dirt under the nails and the purpose of using this word is that avoiding some acts during the days of pilgrimage, such as not cutting the hair or clipping the nails is for a special purpose. Otherwise, Allah does not like that a Muslim should even have dirt under his nails. A lesson in maintaining a high level of personal hygiene is imparted, and a study of the Holy Prophet Muhammad’s (peace be upon him) life shows that he was very mindful of all aspects of personal hygiene.
Circumambulation on the Day of Sacrifice and Circumambulation on the Day of Departure: Fulfil their vows may mean completing the rites of pilgrimage and Ibn Abbas has associated this with the final act of sacrifice. It can also mean such good acts that a person imposes on himself. The circumambulation mentioned here is طواف افاضہ which is done on the Day of Sacrifice, but some have taken it to mean طواف الصدر circumambulation performed on the Day of Departure.
22-30 That (shall be so). And whoever respects the sacred ordinances of Allah, it is good for him with his Lord. And the cattle are made lawful for you, except that which is recited to you, so shun the filth of the idols and shun false words,a
ذَٰلِكَ وَمَن يُعَظِّمْ حُرُمَـٰتِ ٱللَّهِ فَهُوَ خَيْرٌۭ لَّهُۥ عِندَ رَبِّهِۦ ۗ وَأُحِلَّتْ لَكُمُ ٱلْأَنْعَـٰمُ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ ۖ فَٱجْتَنِبُوا۟ ٱلرِّجْسَ مِنَ ٱلْأَوْثَـٰنِ وَٱجْتَنِبُوا۟ قَوْلَ ٱلزُّورِ (۳۰)
22-30a: ذَٰلِكَ – This and similar other demonstrative pronouns are put within two discourses as a separation and it means that shall be so (RM).
حُرُمَـٰتِ – It is the plural of حُرمة. It means things it is mandatory to respect and includes all the sites where the various rites of Hajj are performed. Ibn Zaid says these are five things مشعر حرام Muzdalifah, a site between Arafat and Mina– مسجد حرام The Sacred Mosque – بیت حرام Ka‘bah – شھر حرام Sacred Months or Sacred City Makkah – مُحرم a person in the state of ihram.
أَوْثَـٰنِ – وَثۡن that which is stationary and does not move and وَثۡن صنم is an idol or a small idol. Ibn al-Athir differentiates between وَثَن and صَنَم by stating that وَثۡن is that which has a body whether it is made of gemstones, wood, or stones. For example, an idol in the shape of a man made to stand on a pedestal and worshipped, and صَنَم is a face without a body. Some take the two to have the same meaning and do not make a distinction between the two (LA).
After mentioning the outward dust and dirt, the uncleanliness within the soul is also mentioned, that is the impurity of idols and the impurity of falsehood. Ka‘bah is the symbol of Allah’s Unity and speaking the truth, like the Unity of Allah, is the root of all goodness. Thus, it is pointed out that if a person performs Hajj, he should also protect himself from all forms of internal uncleanliness. Cattle are an integral part of the rites of Hajj and hence it is natural to mention them. Also, many polytheistic practices are associated with quadrupeds.
22-31 Being upright for Allah, not associating aught with Him. And whoever associates (aught) with Allah, it is as if he had fallen from on high, then the birds had snatched him away, or the wind had carried him off to a distant place.a
حُنَفَآءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِۦ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخْطَفُهُ ٱلطَّيْرُ أَوْ تَهْوِى بِهِ ٱلرِّيحُ فِى مَكَانٍۢ سَحِيقٍۢ (۳۱)
22-31a: سَحِيقٍۢ – سَحۡق means to crush, powder, pulverize, and the meaning of سُحۡق is بُعۡد that is remoteness, farness as in فَسُحْقًۭا لِّأَصْحَـٰبِ ٱلسَّعِيرِ …so far (from good) are the inmates of the burning fire (67:11). The meaning of سحیق is بعید remote, distant, faraway (LA).
The indignity in polytheism: The result of polytheism is explained in this verse. Belief in Unity elevates the status of a person, while associating partners with Allah denigrates a person. A polytheist humiliates himself to a level that greater humiliation is not possible. The term خَرَّ مِنَ ٱلسَّمَآءِ fallen from on high is used because by nature humans are given a very high status and adopting polytheism is to fall from that high standing. The metaphor of the birds had snatched him away represents not rejecting the mean and base desires that misguide. A person who thus lowers himself never finds peace in his heart, and the metaphor of the wind having carried him away off to a distant place means to stray so far in erroneous ways that its ultimate result is destruction.
22-32 That (shall be so). And whoever respects the ordinances of Allah, this is surely from the piety of hearts.a
ذَٰلِكَ وَمَن يُعَظِّمْ شَعَـٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقْوَى ٱلْقُلُوبِ (۳۲)
22-32a: The purpose of the Hajj rites: Although there are outward actions in every worship, as for example during Hajj, the real purpose of these acts is to bring about a change in the condition of the heart and to foster righteousness in it. Hence it is advised to obey the orders of Allah to create reverence for Him and His commands. For شَعَـٰٓئِرَ ٱللَّهِ refer to 5-2a. This includes all those affairs for which a person has been made responsible in Islamic jurisprudence, including restrictions and obligations, with specific reference to the rites of Hajj and sacrifices.
22-33 Therein are benefits for you for a term appointed, then their place of sacrifice is the Ancient House.a
لَكُمْ فِيهَا مَنَـٰفِعُ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى ثُمَّ مَحِلُّهَآ إِلَى ٱلْبَيْتِ ٱلْعَتِيقِ (۳۳)
22-33a: مَحِلُّ – is a verbal noun beginning with the letter م (مصدر میمی) and the meaning of مَحِلُّ الدّین is the maturity period of a loan (LA) or the time for slaughtering the camel for sacrifice (RM). The reference in فیھا is to sacrifices as is manifest from the subject of the next section. Some commentators have taken فیھا to refer to all the rites of Hajj and مَحِلُّهَآ as people leaving the state of ihram. If we consider فیھا as all limitations and obligations, the meaning can also be that the final destination of the spiritual wayfarer and the culmination of the religious obligations is Hajj, because its rites manifest the extremely loving relationship of a person with Allah. Other acts of worship create more a sense of humble submission to God. The term بَيْتِ ٱلْعَتِيقِ is possibly adopted to indicate that a person frees himself from all other relationships and gives himself to Allah. Because Hajj is the subject of this section, there is no need to limit the term شَعَـٰٓئِرَ ٱللَّهِ to sacrifices, and hence the last-mentioned interpretation appears to be what is intended in the Quran. Even if a limitation is imposed on the meaning of شَعَـٰٓئِرَ ٱللَّهِ and it is limited to sacrifices, it must be remembered that sacrificing an animal symbolizes the sacrifice of a person’s animal passions. Refer to the next note for more details.
Bayan-ul-Quran 