22-34 And for every nation We appointed acts of devotion that they might mention the name of Allah on what He has given them of the cattle quadrupeds. So your God is One God, therefore to Him should you submit. And give good news to the humble,a
وَلِكُلِّ أُمَّةٍۢ جَعَلْنَا مَنسَكًۭا لِّيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَـٰمِ ۗ فَإِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ فَلَهُۥٓ أَسْلِمُوا۟ ۗ وَبَشِّرِ ٱلْمُخْبِتِينَ (۳۴)
22-34a: مَنسَكًۭ – Refer to 2-128a. It is used for all forms of devotion and submission, and in this verse, sacrifice is the meaning understood, but in verse 22:67 where the same wording occurs: لِّكُلِّ أُمَّةٍۢ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ ۖ To every nation We appointed acts of worship which they observe… all forms of devotion and worship are meant. The words in this verse are general. The result of these acts of devotion is given in لِّيَذْكُرُوا۟ .
The real purpose of sacrificing an animal: This section discusses the topic of sacrifice. It begins with the statement that Allah has appointed acts of sacrifice for all nations, and the real purpose of these acts is that they should remember the name of Allah on quadrupeds, in other words, sacrifice an animal. How can the sacrifice of an animal be an act of devotion? The answer is conveyed in the very next words by stating: submit to the One God, which means to sacrifice all animal and base desires in the obedience of the One true God. Sacrifice is found in curtailing these animal desires and it is in this manner that animal sacrifice is an act of devotion. The sacrifice of بَهِيمَةِ ٱلْأَنْعَـٰمِ cattle quadrupeds is an external manifestation of this real personal sacrifice.
It is well-known that humans have two different types of desires: base human desires that are associated with the life of the world, and noble aspirations that are different from and superior to animal desires. For example, seeking comfort is a basic physical desire. While the human body needs to rest, exerting oneself and facing discomfort and distress either for one’s true development or for the good of others is a noble aspiration. Similarly, the desire to own and control everything is an animal urge, while respecting the rights of others is a noble aspiration. The real purpose of all the acts of worship taught to humans is to bring animal desires subservient to noble aspirations, in other words, to sacrifice animal desires in favor of higher goals. Thus, the selfish instincts of a person should be sacrificed to advance noble aspirations. This is what the sacrifice of the animals symbolizes. It is this principle that the Quran explains in detail. Just as there are benefits from animals for a fixed term, similarly there are benefits for humans from their animal life for a fixed term. In this verse and the next the concept of ْمُخْبِتِ is further explained.
22-35 Whose hearts tremble when Allah is mentioned, and who are patient in their afflictions, and who keep up prayer, and spend of what We have given them.a
ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَٱلصَّـٰبِرِينَ عَلَىٰ مَآ أَصَابَهُمْ وَٱلْمُقِيمِى ٱلصَّلَوٰةِ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ (۳۵)
22-35a: This verse further explains how humility is developed: having fear of Allah in the heart, patience in times of difficulties, cleansing the soul through prayer, and utilizing the wealth and powers that Allah has granted in His service. All these help to create the spirit of sacrifice which brings base desires into moderation.
22-36 And the camels, We have made them of the signs appointed by Allah for you — for you therein is much good. So mention the name of Allah on them standing in a row. Then when they fall down on their sides, eat of them and feed the contented one and the beggar. Thus have We made them subservient to you that you may be grateful.a
وَٱلْبُدْنَ جَعَلْنَـٰهَا لَكُم مِّن شَعَـٰٓئِرِ ٱللَّهِ لَكُمْ فِيهَا خَيْرٌۭ ۖ فَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهَا صَوَآفَّ ۖ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْقَانِعَ وَٱلْمُعْتَرَّ ۚ كَذَٰلِكَ سَخَّرْنَـٰهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ (۳۶)
22-36a: بُدْنَ – بَدَن means the body, so called because of its large size, just as it is also called جَسَد because of its coloration, as in فَٱلْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ : But this day We shall save thee in thy body… (10:92). The meaning of بَدَنَ is becoming fat and بَدَنَةٌ whose plural is بُدۡن is used for a sacrificial animal because of its beefiness (R). This word is used only for a sacrificial camel or cow, or exclusively for camels (RM).
صَوَآفَّ – It is the plural of صافّة and means standing in a row. Some commentators have taken its meaning to be صافن standing in a row with their leg is tied.
وَجَبَتْ – وُجوب means proof or to stop and the meaning of وجیت الشمس means غربت the sun has set. It is in this sense that the word is used here, since the animal is made to fall on its side so that its flank touches the ground.
قَانِعَ -قَنَاعَة means being satisfied a few bare necessities of life. This is derived from قَنِعَ یَقۡنَعُ قَنَاعَةً because the meaning of قَنَعَ یَقۡنَعُ قَنُوۡعًا is to solicit. According to some قانع is a needy person who does not beg and is satisfied with whatever is given. According to some قانع is from قِناع which is a head covering, referring to a person so needy that he covers his head to hide his needs. (R).
مُعْتَرّ – This is a person who is about to come forward to ask. اَلۡعَرُّ وَ الۡعُرُّ is an itch that afflicts the body, and from it is derived مَعَرَّۃ which means injury, hurt, harm, disgrace, dishonor, shame, as in فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌۢ بِغَيْرِ عِلْمٍۢ : …thus something hateful would have afflicted you on their account without knowledge (48:25) (R). According to some, the difference between قانع and مُعْتَرّ is that قانع is one who asks while مُعْتَرّ is one who comes to you with his needs but may or may not solicit (L) and according to other opinions, قانع is one who is satisfied with what he has and مُعْتَرّ is one who comes forward to solicit (RM). According to Ibn Jabir قانع is a person from Makkah and مُعْتَرّ is anyone else (RM). By calling the sacrifice of camels in this verse as شَعَـٰٓئِرِ ٱللَّهِ signs appointed by Allah, it is made clear that they are a sign of Allah and the real purpose in their sacrifice is narrated with even more clarity in the next verse. The manner in which the camels are to be sacrificed is also given in this verse.
22-37 Not their flesh, nor their blood, reaches Allah, but to Him is acceptable observance of duty on your part. Thus has He made them subservient to you, that you may magnify Allah for guiding you aright. And give good news to those who do good (to others).a
لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَـٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ ۗ وَبَشِّرِ ٱلْمُحْسِنِينَ (۳۷)
22-37a: يَنَالَ – یَنۡل is everything one can hold with one’s hand, as in لَن تَنَالُوا۟ ٱلْبِرَّ : You cannot attain to righteousness… (3:91); وَلَا يَنَالُونَ مِنْ عَدُوٍّۢ نَّيْلًا :…nor cause they any harm to an enemy… (9:120) (R). Allah’s hand is His power and strength.
The purpose of sacrifice is to create righteousness: It is very clearly stated here that the purpose of sacrifice is not its meat which is eaten, nor its blood which is spilled. Neither is sacrifice simply spilling blood, or just feeding the meat to the poor; rather sacrifice is the righteousness born within a person as a result. Meat and blood are mentioned because even in the time of Jahiliyya, the Age of ignorance, the custom of sprinkling blood and spreading out the meat of sacrifice was prevalent, as it is in other nations as well. A connection to Allah is achieved through the heart, not simply the body.
22-38 Surely Allah defends those who believe. Surely Allah loves not anyone who is unfaithful, ungrateful.a
إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓا۟ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍۢ كَفُورٍ (۳۸)
22-38a: Sacrifice and war: For يُدَٰفِعُ refer to 2-251a. The subject of war is clearly introduced in this verse, which is the focus of the next section. It can be said that this is a reversion to the real topic of this chapter. Earlier, after stating: إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلْمَسْجِدِ ٱلْحَرَامِ : Those who disbelieve and hinder (men) from Allah’s way and from the Sacred Mosque (22:25), it is clearly stated at the end of the same verse: وَمَن يُرِدْ فِيهِ بِإِلْحَادٍۭ بِظُلْمٍۢ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍۢ : And whoever inclines therein to wrong, unjustly, We shall make him taste a painful chastisement (22:25). That painful chastisement was destined to befall the enemies of the Holy Prophet Muhammad (peace by upon him) in the form of wars. In this way, the deep relationship which exists between sacrifice and war is also made clear. Thus, awakening the spirit of sacrifice in Muslims was a precondition to developing the ability in them to fight for the truth, and although Allah has attributed the defending of believers to Himself, it does not mean that the Muslims are supposed to passively wait. They are instructed to prepare themselves for war, and the way in which Allah will repel the enemy is also disclosed further on وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍۢ : And if Allah did not repel some people by others… (22:40).
Bayan-ul-Quran 