PILGRIMAGE

2. Surah Al Baqarah

The Quranic Text & Ali’s Version:

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً ...

2: 125. Remember We made the house a place of assembly for men and a place of safety;

C125. The Ka'bah, the House of Allah. Its foundation goes back by Arab tradition to Abraham. Its fourfold character is here referred to:

1. It was the centre to which all the Arab tribes resorted for trade, for poetic contests, and for worship,

2. It was sacred territory and was respected by friend and foe alike. At certain seasons, all fighting was and is forbidden within it limits, and even arms are not allowed to be carried and no game or other thing is allowed to be killed.

Like the Cities of Refuge under the Mosaic Dispensation to which manslayers could flee (Num. 35:6) or the Sanctuaries in Mediaeval Europe, to which criminals could not be pursued. Makkah was recognized by Arab custom as inviolable for the pursuit of revenge or violence.

3. it was a place of prayer;

even today there is a Station of Abraham within the enclosure. Where Abraham was supposed to have prayed.

4. It must be held pure and sacred for all purposes.

Though the verse as a whole is expressed in the First Person Plural, the House is called "My House" to emphasize the personal relation of Allah, the One True God, to it, and repudiate the Polytheism which defiled it before it was purified again by Muhammad. (R).

... وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ...

and take ye the station of Abraham as a place of prayer;

... وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا...

and We covenanted with Abraham and Isma'il, that they should sanctify

... بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ ﴿١٢٥﴾

My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer).

C126. Four rites are here enumerated, which have now acquired a technical meaning.

1. Compassing the sacred territory, or going round the Ka'bah: Tawaf.

There are special guides who take pilgrims and visitors round.

2. Retiring to the place as a spiritual retreat, for contemplation and prayer: Itikat.

3. The posture of bending the back in prayer: Ruku.

4. The posture of prostrating oneself on the ground in prayer: Sujud.

The protection of the holy territory is for all, but special cleanliness and purity is required for the sake of the devotees who undertake these rites. (R).

وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلّهِ ...

2: 196. And complete the Hajj or 'Umrah in the service of Allah.

C212. See 2:158, n. 161.

The Hajj is the complete pilgrimage, of which the chief rites are during the first ten days of the month of Dhu al Hajja.

The Umrah is a less formal pilgrimage at any time of the year.

In either case, the intending pilgrim commences by putting on a simply garment of unsewn cloth in two pieces when he is some distance yet from Makkah.

The putting on of the pilgrim garb (ihram) is symbolical of his renouncing the vanities of the world.

After this and until the end of the pilgrimage he must not wear other clothes, or ornaments, anoint his hair, use perfumes, hunt, or do other prohibited acts. The completion of the pilgrimage is symbolized by the shaving of the head for men, and the cutting off of a few locks of the hair of the head for women, the putting off of the ihram and the resumption of the ordinary dress.

Here we are told:

1. That having once undertaken the pilgrimage, we must complete it;

2. that we must do it not for worldly ends, but as a symbol of our service and worship to Allah;

3. that if we are prevented for any reason, from completing the rites, a symbolical completion can be made by sending an offering for sacrifice; sacrifice would have been offered if we had been present personally; here we would send the sacrifice vicariously, and when it is likely to reach the place of sacrifice, we could then shave our heads and resume our ordinary dress and avocations. (R).

... فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ...

But if ye are prevented (from completing it), send an offering for sacrifice, such as ye may find,

... وَلاَ تَحْلِقُواْ رُؤُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ ...

and do not shave your heads until the offering reaches the place of sacrifice.

... فَمَن كَانَ مِنكُم مَّرِيضاً أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ...

And if any of you is ill, or has an ailment in his scalp, (necessitating shaving), (he should) in compensation either fast, or feed the poor, or offer sacrifice;

C213. If any one is taken ill after putting on the ihram, so that he has to put on other clothes, or if he has trouble or skin disease in his head or insects in his hair, and he has to shave his head before completion, he should fast (three days, say the Commentators), or feed the poor, or offer sacrifice.

... فَإِذَا أَمِنتُمْ ...

and, when ye are in peaceful conditions (again),

C214. When this was revealed, the city of Makkah was in the hands of the enemies of Islam, and the regulations about the fighting and the pilgrimage came together and were interconnected. But the revelation provides, as always, for the particular occasion, and also for normal conditions.

Makkah soon passed out of the hands of the enemies of Islam. People sometimes came long distances to Makkah before the pilgrimage season began. Having performed the Umrah, they stayed on for the formal Hajj.

In case the pilgrim had spent his money, he is shown what he can do, rich or poor, and yet hold his head high among his fellows, as having performed all rites as prescribed.

... فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ...

if anyone wishes to continue the 'Umrah on to the Hajj, he must make an offering, such as he can afford it,

... فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ...

he should fast three days during the Hajj and seven days on his return, making ten days in all.

... ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ...

This is for those whose household is not in (the precincts of) the Sacred Mosque.

C215. There is disagreement among Jurists wheter residents of Makkah are allowed to make tamattu' or not. However, the four schools of law are agreed that sacrificial offering is not obligatory for the residents of Makkah. [Eds].

... وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ شَدِيدُ الْعِقَابِ ﴿١٩٦﴾

And fear Allah, and know that Allah is strict in punishment.

C216. This closes the section about the duties of fighting and introduces the connected question of pilgrimage in a sort of transition.

Fighting is connected with fear, and while it is meritorious to obey Allah, we are warned that we must not allow our selfish passions to carry us away, because it is in such times of stress that our spirit is tested.

Verse 195 ended with a benediction for those who do good.

This verse ends with a warning to those who take advantage of Allah's cause to transgress the limits, for the punishment is equally sure.

The next verse shows us the pitfalls we must avoid in a large concourse of people.

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ...

2: 197. For Hajj are the months well known.

C217. The months well known: the months of Shawwal, Dhu al Qadah, and Dhu al Hijjah (up to the 10th or the 13th) are set apart for the rites of Hajj. That is to say, the first rites may begin as early as the beginning of Shawwal, with a definite approach to Makkah, but the chief rites are concentrated on the first ten days of Dhu al Hijjah, and specially on the 8th, 9th and 10th of that month, when the concourse of pilgrims reaches its height.

The chief rites may be briefly enumerated:

1. the wearing of the pilgrim garment (ihram) from certain points definitely fixed on all the roads to Makkah; after this the pilgrimage prohibitions come into operation and the pilgrim is dedicated to worship and prayer and the denial of vanities;

2. the going round the Ka’bah seven times (tawaf), typifying activity, with the kissing of the little Black Stone built into the wall, the symbol of concentration in the love of God;

3. After a short prayer at the Station of Abraham (2:125), the pilgrim goes to the hills Safa and Marwa (2:158), the symbols of patience and perseverance;

4. the great Sermon (Khutbah) on the 7th of Dhu al Hijjah, when the whole assembly listens to an exposition of the meaning of Hajj;

5. the visit on the eighth, of the whole body of pilgrims to the Valley of Mina (about six miles north of Makkah), where the pilgrims halt and stay the night, proceeding on the ninth to the plain and hill of Arafat, about five miles further north, which commemorates the reunion of Adam and Eve after their wanderings, and is also called the Mount of Mercy;

6. the tenth day, the Id Day, the day of Sacrifice, when the sacrifice is offered in the Valley of Mina, and the symbolic ceremony of casting seven stones at the Evil One is performed on the first occasion; it is continued on subsequent days;

both rites are connected with the story of Abraham; this is the Id al Adha;

note that the ceremony is symbolically connected with the rejection of evil in thought, word, and deed. This closes the Pilgrimage, but a stay of two or three days after this is recommended, and these days are called Tashriq days. (R).

... فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلاَ رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي الْحَجِّ ...

If anyone undertakes that duty therein, let there be no obscenity nor wickedness, nor wrangling in the Hajj.

... وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللّهُ ...

And whatever good ye do, (be sure) Allah knoweth it.

... وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى...

And take a provision (with you) for the journey, but the best of provisions is right conduct.

C218. It is recommended that pilgrims should come with provisions, so that they should not be compelled to resort to begging.

But, as usual, our thought is directed at once from the physical to the spiritual. If provisions are required for a journey on earth, how much more important to provide for the final journey into the future world?

The best of such provisions is right conduct, which is the same as the fear of Allah.

... وَاتَّقُونِ يَا أُوْلِي الأَلْبَابِ ﴿١٩٧﴾

So fear Me, o ye that are wise!

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ ...

2: 198. It is no crime in you if ye seek of the bounty of your Lord (during Pilgrimage).

C219. Legitimate trade is allowed, in the interests both of the honest trader, who can thus meet his own expenses, and of the generality of pilgrims, who would otherwise be greatly inconvenienced for the necessaries of life.

But the profit must be sought as from the "bounty of Allah". There should be no profiteering, or trade "tricks".

Good honest trade is a form of service to the community, and therefore to Allah.

... فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ...

Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument,

C220. About midway between Arafat and Mina (see n. 217 to 2:197) is a place called Muzdalifah where the Holy Prophet offered up a long prayer. It has thus become a Sacred Monument and pilgrims are directed to follow that example on their return. A special reason for this is given in the note following.

... وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ ﴿١٩٨﴾

and celebrate His praises as He has directed you, even though, before this, ye went astray.

C221. Certain arrogant tribes living in Makkah used not to go to Arafat with the crown but to stop short at Muzdalifah. They are rebuked for their arrogance and told that they must perform all the rites like the rest of the pilgrims. There is equality in Islam.

ثُمَّ أَفِيضُواْ مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُواْ اللّهَ...

2: 199. Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for Allah's forgiveness.

C222. See the last note.

Towards the end of the Pilgrimage the crowd is very great, and if any people loitered after Arafat, it would cause great confusion and inconvenience. The pace has therefore to be quick for every one, a very salutary regulation.

Every member of the crown must think of the comfort and convenience of the whole mass.

... إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿١٩٩﴾

For Allah is Oft-Forgiving, Most Merciful.

فَإِذَا قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُواْ اللّهَ كَذِكْرِكُمْ آبَاءكُمْ أَوْ أَشَدَّ ذِكْرًا...

2: 200. So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers, yea, with far more heart and soul.

C223. After the Pilgrimage, in Pagan times, the pilgrims used to gather in assemblies in which the praises of ancestors were sung.

As the whole of the pilgrimage rites were spiritualised in Islam, so this aftermath of the pilgrimage was also spiritualised. It was recommended for pilgrims to stay on two or three days after the pilgrimage, but they must use them in prayer and praise to Allah.

See 2:203 below. (R).

... فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الآخِرَةِ مِنْ خَلاَقٍ ﴿٢٠٠﴾

There are men who say: "Our Lord! give us (thy bounties) in this world!" but they will have no portion in the Hereafter.

C224. If you hasten to get all the good things of the world, and only think of them and pray for them, you would lose the higher things of the future.

The proper Muslim attitude is neither to renounce this would nor to be so engrossed in it as to forget the spiritual future.

وَاذْكُرُواْ اللّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ...

2: 203. Celebrate the praises of Allah during the Appointed Days,

C226. The Appointed Days: the three days after the tenth, when the pilgrims stay on in the Valley of Mina for prayer and praise.

They are the days of Tashriq (see 2:200, n. 223). It is optional for pilgrims to leave on the second or third day.

... فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقَى ...

but if anyone hastens to leave in two days, there is no blame on him, and if anyone stays on, there is no blame on him, if his aim is to do right.

... وَاتَّقُواْ اللّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ ﴿٢٠٣﴾

Then fear Allah, and know that ye will surely be gathered unto Him.

Other versions:

2: 125

Asad And Lo! We made the Temple a goal to which people might repair again and again, and a sanctuary: take, then, the place whereon Abraham once stood as your place of prayer. And thus did We command Abraham and Ishmael: “Purify My Temple for those who will walk around it, and those who will abide near it in meditation, and those who will bow down and prostrate themselves [in prayer].”

Pickthall And when We made the House (at Mecca) a resort for mankind and a sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).

Transliteration Wa iz ja'alnal baita masa_batal linna_si wa amna_(n), wattakhizu_ mim maqa_mi ibra_hima musalla_(n), wa 'ahidna_ ila_ ibra_hima wa isma_'ila an tahhira_ baitiya lit ta_'ifina wal 'a_kifina war rukka'is suju_d(i).

[Asad’s note 102: The Temple (al-bayt) – lit., “the House (of Worship) – mentioned here is the Kaba in Mecca. In other places the Quran speaks of it as “ the Ancient Temple” (al-bayt al-atiq), and frequently also as “the Inviolable House of Worship” (al-masjid al haram). Its prototype is said to have been built by Abraham as the first temple ever dedicated to the One God (see 3: 96), and which for this reason has been instituted as the direction of prayer (qiblah) for all Muslims……………]

[ Ali’s notes:

125 The Ka'ba, the House of God. Its foundation goes back by Arab tradition to Abraham. Its fourfold character is here referred to. (1) It was the centre to which all the Arab tribes resorted for trade, for poetic contests, and for worship, (2) It was sacred territory and was respected by friend and foe alike. At certain seasons, all fighting was and is forbidden within it limits, and even arms are not allowed to be carried and no game or other thing is allowed to be killed. Like the Cities of Refuge under the Mosaic Dispensation to which manslayers could flee (Num. xxxv. 6) or the Sanctuaries in Mediaeval Europe, to which criminals could not be pursued. Mecca was recognized by Arab custom as inviolable for the pursuit of revenge or violence. (3) It was a place of prayer; even today there is a Station of Abraham within the enclosure where Abraham was supposed to have prayed. (4) It must be held pure and sacred for all purposes. (2.125)

126 Four rites are here enumerated, which have now acquired a technical meaning. (1) Compassing the sacred territory, or going round the Ka'ba: Tawaf. There are special guides who take pilgrims and visitors round. (2) Retiring to the place as a spiritual retreat, for contemplation and prayer: Itikat. (3) The posture of bending the back in prayer: Ruku. (4) The posture of prostrating oneself on the ground in prayer: Sujud. The protection of the holy territory is for all, but special cleanliness and purity is required for the sake of the devotees who undertake these rites. (2.125)]

2: 196

Asad And perform the pilgrimage visit [to Mecca] [note 174] in honor of God; and if you are held back, give instead whatever offering you can easily afford. And do not shave your heads until the offering has been sacrificed [note 175]; …………..And remain conscious of God, and know that God is severe in retribution [note 179].

Pickthall Perform the pilgrimage and the visit (to Mecca) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the Visit for the Pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whose folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.

Transliteration Wa atimmul hajja wal 'umrata lilla_h(i), fa in uhsirtum famastaisara minal hady(i), wa la_ tahliqu_ ru'u_sakum hatta_ yablugal hadyu mahillah(u_), fa man ka_na minkum maridan au bihi azam mir ra'sihi fa fidyatum min siya_min au sadaqatin au nusuq(in), fa iza_ amintum, fa man tamatta'a bil 'umrati ilal hajji famastaisara minal hady(i), fa mal lam yajid fasiya_mu sala_sati ayya_min fil hajji wa sab'atin iza_ raja'tum tilka 'asyaratun ka_milah(tun), za_lika limal lam yakun ahluhu_ ha_diril masjidil hara_m(i), wattaqulla_ha wa'lamu_ annalla_ syadidul 'iqa_b(i).

[ Ruby’s note – The above and similar verses throughout the Quran related to many different matters shows that this is not a religion of imposing harsh rituals, etc. Instead through ease and consistency, one can reach what one is supposed to without terrible hardship or self-sacrifice. ]

[Aasd’s note – 174 The Mecca pilgrimage (hajj) takes place once a year, in the month of Dhu’l-Hijjah, whereas a pious visit (umrah) may be performed at any time. In both hajj and umrah, the pilgrims are required to walk seven tiems around the Kabah and seven times between As-Safa and al-Marwah………………]

178 – Lit., “whose people are not present at the Inviolable House of Worship” – i.e., do not permanently reside there: for, obviously, the inhabitants of Mecca cannot remain permanently in the state of ‘Ihram’.

179 – This refers not merely to a possible violation of the sanctity of the pilgrimage but also, in a more general way, to all deliberate violations of God’s ordinances. ]

[ Ruby’s note - I think the above warning to ‘remain conscious of God’ and that ‘God is severe in retribution’ right next to it seems to imply that if the ritual of Hajj is not done in a state of consciousness of God it would be a failure and a meaningless ritual. The purpose of this ritual is to create a constant awareness of God and draw one closer to Him. If one fails to achieve this state especially in Hajj, mere ritual may amount to drawing God’s wrath. ]

[ Ali’s notes : 212 See ii. 158, n. 161. The Hajj is the complete pilgrimage, of which the chief rites are during the first ten days of the month of Zul-hajj. The umra is a less formal pilgrimage at any time of the year. In either case, the intending pilgrim commences by putting on a simple garment of unsewn cloth in two pieces when he is some distance yet from Mecca. The putting on of the pilgrim garb (ihram) is symbolical of his renouncing the vanities of the world. After this and until the end of the pilgrimage he must not wear other clothes, or ornaments, anoint his hair, use perfumes, hunt, or do other prohibited acts. The completion of the pilgrimage is symbolised by the shaving of the head for men, and the cutting off of a few locks of the hair of the head for women, the putting off of the ihram and the resumption of the ordinary dress. (2.196)

213 If any one is taken ill after putting on the ihram, so that he has to put on other clothes, or if he has trouble or skin disease in his head or insects in his hair, and he has to shave his head before completion, he should fast (three days, say the Commentators), or feed the poor, or offer sacrifice. (2.196)

214 When this was revealed, the city of Mecca was in the hands of the enemies of Islam, and the regulations about the fighting and the pilgrimage came together and were interconnected. But the revelation provides, as always, for the particular occasion, and also for normal conditions. Mecca soon passed out of the hands of the enemies of Islam. People sometimes came long distances to Mecca before the pilgrimage season began. Having performed the umra, they stayed on for the formal Hajj. In case the pilgrim had spent his money, he is shown what he can do, rich or poor, and yet hold his head high among his fellows, as having performed all rites as prescribed. (2.196)

215 For residents in Mecca the question does not arise. They are there every day, and there is no question of umra for them. (2.196)

216 This closes the section about the duties of fighting and introduces the connected question of pilgrimage in a sort of transition. Fighting is connected with fear, and while it is meritorious to obey God, we are warned that we must not allow our selfish passions to carry us away, because it is in such times of stress that our spirit is tested. Verse 195 ended with a benediction for those who do good. This verse ends with a warning to those who take advantage of God's cause to transgress the limits, for the punishment is equally sure. The next verse shows us the pitfalls we must avoid in a large concourse of people. (2.196) ]

2: 197

Asad The pilgrimage shall take place in the months appointed for it [180]. And whoever undertakes the pilgrimage in those [months] shall, while on pilgrimage, abstain from lewd speech, from all wicked conduct, and from quarrelling; and whatever good you may do, God is aware of it. And make provision for yourselves – but, verily, the best of all provision is God-consciousness: remain, then, conscious of Me, O you who are endowed with insight!

Pickthall The pilgrimage is (in) the well known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (here after); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.

Transliteration Al hajju asyhurum ma'lu_ma_t(un), fa man farada fihinnal hajja fa la_ rafasa wa la_ fusu_qa wa la_ jida_la fil hajj(i), wa ma_ taf'alu_ min khairiy ya'lamhulla_h(u), wa tazawwadu_ fa inna khairaz za_dit taqwa_, wattaqu_ni ya_ ulil alba_b(i).

[Asad’s note 180 – Lit., “in the well-known motnhs”. Since the hajj culminates in one particular month (namely, Dhu’l-Hijjah…..]

2: 198

Asad [However,] you will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Sustainer [181]

And when you surge downward in multitudes from ‘Arafat’[note 182] remember God at the holy place, and remember Him as the One who guided you after you had indeed been lost on your way [183];

Pickthall It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.

Transliteration Laisa 'alaikum juna_hun an tabtagu_ fadlam mir rabbikum, fa iza_ afadtum min 'arafa_tin fazkurulla_ha 'indal masy'aril hara_m(i), wazkuru_hu kama_ hada_kum, wa in kuntum min qablihi la minad da_llin(a).

[Asad’s note 181 –I.e., by trading while in the state of ‘Ihram’. Muhammad Abduh points out (in Manar II, 231) that the endeavor “to obtain any bounty “from your Sustainer” implies God-consciousness and, therefore, constitutes a kind of worship – provided, of course, that this endeavor does not conflict with any other, more prominent religious requirement.]

2: 199

Asad and surge onward together with the multitudes of all the other people who surge onward [note 184], and ask God to forgive you your sins: for, verily, Go is much-forgiving, a dispenser of Grace.

Pickthall Then hasten onward from the place whence the multitude hasteneth onward, and ask forgiveness of Allah. Lo! Allah is Forgiving, Merciful.

Transliteration Summa afidu_ min haisu afa_dan na_su wastagfirulla_h(a), innalla_ha gafu_rur rahim(un).

2: 200

Asad And when you have performed your acts of worship, [continue to] bear God in mind as you would bear your own fathers in mind – nay, with a yet keener remembrance! For there are people who [merely] pray, “O our Sustainer! Give us in this world” – and such shall not partake in the blessings of the life to come.

Pickthall And when ye have completed your devotions, then remember Allah as ye remember your fathers or with a more lively remembrance. But of mankind is he who saith: "Our Lord! Give unto us in the world," and he hath no portion in the Hereafter.

Transliteration Fa iza_ qadaitum mana_sikakum fazkurulla_ha ka zikrikum a_ba_'akum au asyadda zikra_(n), fa minan na_si may yaqu_lu rabbana_ a_tina_ fid dunya_ wa ma_ lahu_ fil a_khirati min khala_q(in).

[Ali’s notes - 223 After the Pilgrimage, in Pagan times, the pilgrims used to gather in assemblies in which the praises of ancestors were sung. As the whole of the pilgrimage rites were spiritualized in Islam, so this aftermath of the pilgrimage was also spiritualized. It was recommended for pilgrims to stay on two or three days after the pilgrimage, but they must use them in prayer and praise to God. See ii. 203 below. (2.200)

224 If you hasten to get all the good things of the world, and only think of them and pray for them, you would lose the higher things of the future. The proper Muslim attitude is neither to renounce this would nor to be so engrossed in it as to forget the spiritual future. (2.200) ]

2: 203

Asad And bear God in mind during the appointed days; but he who hurries away within two days shall incur no sin, and he who tarries longer shall incur no sin, provided that he is conscious of God, and know that unto Him you shall be gathered.

Pickthall Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.

Transliteration Wazkurulla_ha fi ayya_mim ma'du_da_t(in), fa man ta'ajjala fi yaumaini fa la_ isma 'alaih(i), fa manta'akhkhara fa la_ isma 'alaih(i), li manit taqa_, wattaqulla_ha wa'lamu_ annakum ilaihi tuhsyaru_n(a).

[ Ali’s note - 226 The Appointed Days: the three days after the tenth, when the pilgrims stay on in the Valley of Mina for prayer and praise. They are the days of Tashriq (see ii. 200, n. 223). It is optional for pilgrims to leave on the second or third day. (2.203) ]

3. Sura al-Imran

The Quranic Text & Ali’s Version:

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ ...

3: 96. The first House (of worship) appointed for men was that at Bakka

C422. Bakka: same as Makkah, perhaps an older name.

The foundation of the Ka'bah goes back to Abraham, but there are place associations in the sacred territories with the names of Adam and Eve. (R).

... مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ ﴿٩٦﴾

full of blessing and of guidance for all kinds of beings:

C423. 'Alamin:

- all the worlds (1:2 and n.20),

- all kinds of beings;

- all nations (3:42):

- all creatures (3:97),

فِيهِ آيَاتٌ بَيِّـنَاتٌ مَّقَامُ إِبْرَاهِيمَ ...

3: 97. In it are signs manifest; (for example), the Station of Abraham;

C424. Station of Abraham: see 2:125 and n. 125.

... وَمَن دَخَلَهُ كَانَ آمِنًا...

whoever enters it attains security;

C425. See reference in last note.

...وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً ...

pilgrimage thereto is a duty men owe to Allah, those who can afford the journey;

وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ ﴿٩٧﴾

but if any deny faith, Allah stands not in need of any of his creatures.

Other versions:

3: 96

Asad Behold, the first Temple ever set up for mankind was indeed the one at Bakkah [note 75]: rich in blessing, and a (source) guidance unto all the worlds, full of clear messages.

Pickthall Lo! the first Sanctuary appointed for mankind was that at Mecca, a blessed place, a guidance to the peoples;

Transliteration Inna awwala baitiw wudi'a linna_si lallazi bi bakkata muba_rakw wa hudal lil'a_lamin(a).

[ Ali’s notes - 422 Bakka: same as Makkah, perhaps an older name. The foundation of the Ka'ba goes back to Abraham. (3.96)

423 'Alamin: all the worlds (i. 2. ii), all kinds of beings; all nations (iii. 42): all creatures (iii. 97), (3.96) ]

[ Asad’s note 75 - ………in some old Arabic dialects the labial consonants b and m, being phonetically close to one another, are occasionally interchangeable. …….Since the prototype of the Kabah was built by Abraham and Ishmael (see 2:125 ff.) – and is, therefore, much older than the Temple of Solomon in Jerusalem - ………and herein lies the answer to the second of the two Jewish objections mentioned in note 73 above.]

3: 97

Asad full of clear messages [note 76]. [It is] the place whereon Abraham once stood; and whoever enters it finds inner peace [note 77]. Hence pilgrimage unto the Temple is a duty owed to God by all people who are able to undertake it. And as for those who deny the truth – verily, God does not stand in need of anything in all the worlds.

Pickthall Wherein are plain memorials (of Allah's guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind, for him who can find a way thither. As for him who disbelieveth, (let him know that) Lo! Allah is Independent of (all) creatures.

Transliteration Fihi a_ya_tum bayyina_tum maqa_mu ibra_him(a), wa man dakhalahu_ ka_na a_mina_(n), wa lilla_hi 'alan na_si hijjul baiti manistata_'a ilaihi sabila_(n), wa man kafara fa innalla_ha ganiyyun 'anil 'a_lamin(a).

[ Ali’s note - 424 Station of Abraham: see ii. 125 and n. 125. (3.97) ]

[ Asad’s note 76 – Lit., “in it [are] clear messages” – such as the messages relating to God’s oneness and uniqueness (symbolized by the Kabah ), ………..

Note 77 – Or: “is secure” – i.e., in the original sense of amn, which implies “ease of mind and freedom from fear” (cf. Lane1, 100 f.)]

5. Surah Al-Ma'idah

The Quranic Text & Ali’s Version:

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَوْفُواْ بِالْعُقُودِ ...

5: 1. O ye who believe!

fulfil (all) obligations.

C682. This line has been justly admired for its terseness and comprehensiveness.

Obligations: 'uqud the Arabic word implies so many things that a whole chapter of Commentary can be written on it.

First, there are the divine obligations that arise from our spiritual nature and our relation to Allah.

- He created us and implanted in us the faculty of knowledge and foresight: besides the intuition and reason which He gave us.

He made Nature responsive to our needs, and His Signs in Nature are so many lessons to us in our own inner life;

- He further sent Messengers and Teachers, for the guidance of our conduct in individual, social, and public life.

All these gifts create corresponding obligations which we must fulfil.

But in our own human and material life we undertake mutual obligations express and implied.

- We make a promise:

- we enter into a commercial or social contract;

- we enter into a contract of marriage:

- we must faithfully fulfil all obligations in all these relationships.

Our group or our State enters into a treaty; every individual in that group or State is bound to see that as far as lies in his power, such obligations are faithfully discharged.

There are tacit obligations;

- living in civil society, we must respect its tacit conventions unless they are morally wrong, and in that case we must get out of such society.

- There are tacit obligations in the characters of host and guest, wayfarer of companion, employer or employed, etc., which every man of Faith must discharge conscientiously.

The man who deserts those who need him and goes to pray in a desert is a coward who disregards his obligations.

All these obligations are inter-connected. Truth and fidelity are parts of religion in all relations of life.

This verse is numbered separately from the succeeding verses. (R).

... أُحِلَّتْ لَكُم بَهِيمَةُ الأَنْعَامِ إِلاَّ مَا يُتْلَى عَلَيْكُمْ...

Lawful unto you (for food) are all four-footed animals, with the exceptions named:

C683. That is, the exceptions named not only in the Quran but in the Sunnah as well.

See 5:3 below. (R).

... غَيْرَ مُحِلِّي الصَّيْدِ وَأَنتُمْ حُرُمٌ...

but animals of the chase are forbidden while ye are in the Sacred Precincts or in pilgrim garb:

C684. Cf. 5:94-96.

Hunting and the use of game are forbidden "while ye are hurumun," i.e., while ye are;

- in the Sacred Precincts, or

- in the special pilgrim garb (ihram), as to which see n. 212, 2:196.

In most cases the two amount to the same thing. The Sacred Precincts are sanctuary both for man and beast.

... إِنَّ اللّهَ يَحْكُمُ مَا يُرِيدُ ﴿١﴾

for Allah doth command according to His Will and Plan.

C685. Allah's commands are not arbitrary. His Will is the perfect Archetype or Plan of the world.

Everything He wills has regard to His Plan, in which are reflected His perfect wisdom and goodness.

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ اللّهِ ...

5: 2. O ye who believe!

violate not the sanctity of the Symbols of Allah,

C686. Cf. 2:158, where Safa and Marwa are called "Symbols (shaair) of Allah".

Here the Symbols are everything connected with the Pilgrimage, viz.,

1. the places (like Safa and Marwa, or the Ka'bah or 'Arafat, etc.);

2. the rites and ceremonies prescribed;

3. prohibitions (such as that of hunting, etc.);

4. the times and seasons prescribed. There is spiritual and moral dimension in all these.

See notes on 2:158, 2:194-200.

... وَلاَ الشَّهْرَ الْحَرَامَ ...

nor of the Sacred Month,

C687. The month of pilgrimage, or else, collectively, the four sacred months (9:36), viz.,

- Rajab (7th).

- Dhu al Qadah (11th),

- Dhu al Hijjah (12th, the month of Pilgrimage), and

- Muharram (the first of the year).

In all these months War was prohibited. Excepting Rajab the other three months are consecutive.

... وَلاَ الْهَدْيَ وَلاَ الْقَلآئِدَ...

nor of the animals brought for sacrifice,

nor the garlands that mark out such animals,

... وَلا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ وَرِضْوَانًا...

nor the people resorting to the Sacred House, seeking of the bounty and good pleasure of their Lord.

C688. The immunity from attack or interference extended to the animals brought as offerings for sacrifice and the garlands or fillets or distinguishing marks which gave them immunity. They were treated as sacred symbols.

And of course every protection or immunity was enjoyed by the Pilgrims.

... وَإِذَا حَلَلْتُمْ فَاصْطَادُواْ...

But when ye are clear of the Sacred Precincts and of pilgrim garb, ye may hunt,

C689. This is the state opposite to that described in n. 684, i.e., when ye have left the Sacred Precincts, and have doffed the special pilgrim garb, showing your return to ordinary life.

... وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ...

and let not the hatred of some people in (once) shutting you out of the Sacred Mosque lead you to transgression (and hostility on your part).

C690. See n. 205 to 2:191.

In the sixth year of the Hijrah the Pagans, by way of hatred and persecution of the Muslims, had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Makkah, some of them wanted to retaliate.

Passing from the immediate event to the general principle, we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We may have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.

... وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى...

Help ye one another in righteousness and piety,

... وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ ...

but help ye not one another in sin and rancor:

fear Allah:

... إِنَّ اللّهَ شَدِيدُ الْعِقَابِ ﴿٢﴾

for Allah is strict in punishment.

يَا أَيُّهَا الَّذِينَ آمَنُواْ...

5: 94. O ye who believe!

... لَيَبْلُوَنَّكُمُ اللّهُ بِشَيْءٍ مِّنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ اللّهُ مَن يَخَافُهُ بِالْغَيْبِ...

Allah doth but make a trial of you in a little matter of game well within reach of your hands and your lances, that He may test who feareth Him unseen:

C799. Literally, "know" Cf. 3:166, and 3:154, n. 467.

Game is forbidden in the Sacred Precincts. If we deliberately break that injunction, we have no faith and reverence.

... فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ ﴿٩٤﴾

any who transgress thereafter will have a grievous penalty.

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْتُلُواْ الصَّيْدَ وَأَنتُمْ حُرُمٌ...

5: 95. O ye who believe!

kill not game, while in the Sacred Precincts or in pilgrim garb.

C800. See 5:1, and n. 684.

The pilgrim garb, Ihram, has been explained in n. 212, 2:196.

... وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاء ...

If any of you doth so intentionally, the compensation is

... مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ...

- an offering, brought to the Ka'bah of a domestic animal equivalent to the one he killed, as adjudged by two just men among you;

C801. For an inadvertent breach of the game rule there is apparently no penalty. Intentional breach will be prevented, if possible, by previous action.

If in some case the preventive action is not effective, the penalty is prescribed. The penalty is in three alternatives:

- an equivalent animal should be brought to the Ka'bah for sacrifice; if so, the meat would be distributed to the poor; or the poor must be fed, with grain or money, according to the value of the animal if one had been sacrificed: or

- the offender must fast as many days as the number of the poor who would have been fed under the second alternative.

- Probably the last alternative would only be open if the offender is too poor to afford the first or second, but on this point Commentators are not agreed.

The "equivalent animal" in the first alternative would be a domestic animal of similar value or weight in meat or of similar shape (e.g., goat to antelope), as adjudged by two just men on the spot.

The alternatives about the penalty and its remission ("Allah forgives what is past") or exaction explain the last two lines of the verse: being "Exalted and Lord of Retribution", Allah can remit or regulate according to His just laws.

... أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَو عَدْلُ ذَلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِهِ ...

- or by way of atonement, the feeding of the indigent;

- or its equivalent in fasts:

that he may taste of the penalty of his deed.

... عَفَا اللّهُ عَمَّا سَلَف...

Allah forgives what is past:

... وَمَنْ عَادَ فَيَنتَقِمُ اللّهُ مِنْهُ وَاللّهُ عَزِيزٌ ذُو انْتِقَامٍ ﴿٩٥﴾

for repetition Allah will exact from him the penalty: for Allah is Exalted, and Lord of Retribution.

أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَّكُمْ وَلِلسَّيَّارَةِ...

5: 96. Lawful to you is the pursuit of water-game and its use for food, for the benefit of yourselves and those who travel;

C802. Water-game: i.e., game found in water, e.g., fish, etc.

"Water" includes sea, river, lake, pond, etc.

... وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا...

but forbidden is the pursuit of land-game: as long as ye are in the Sacred Precincts or in pilgrim garb.

... وَاتَّقُواْ اللّهَ الَّذِيَ إِلَيْهِ تُحْشَرُونَ ﴿٩٦﴾

And fear Allah, to whom ye shall be gathered back.

جَعَلَ اللّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِّلنَّاسِ ...

5: 97. Allah made the Ka'bah, the Sacred House, an asylum of security for men,

... وَالشَّهْرَ الْحَرَامَ ...

as also the Sacred Months,

C803. The Sacred or Prohibited Months are explained in n. 209. 2:194, and n. 687, 5:2.

... وَالْهَدْيَ وَالْقَلاَئِدَ ...

the animals for offerings, and the garlands that mark them:

C804. See 5:2 and n. 688.

... ذَلِكَ لِتَعْلَمُواْ أَنَّ اللّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ ...

that ye may know that Allah hath knowledge of what is in the heavens and on earth

... وَأَنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٩٧﴾

and that Allah is well acquainted with all things.

C805. All sorts of people from all parts of the earth gather during the Pilgrimage. They must not think that they are strangers, that nobody knows them, and that they may behave as they like.

It is the House of Allah, and He has supreme knowledge of all things, of all thoughts, and all motives.

As the next verse says, while He is Oft-forgiving, Most Merciful. He is also strict in enforcing respect for His ordinances.

Other Versions:

5: 1

Asad Lawful to you is the [flesh of every] beast that feeds on plants, save what is mentioned to you [hereinafter]: but you are not allowed to hunt while you are in the state of pilgrimage. Behold, God ordains in accordance with His will.

Pickthall O ye who believe! Fulfil your undertakings. The beast of cattle is made lawful unto you (for food) except that which is announced unto you (herein), game being unlawful when ye are on pilgrimage. Lo! Allah ordaineth that which pleaseth Him.

Transliteration Ya_ ayyuhal lazina a_manu_ aufu_ bil 'uqu_d(i), uhillat lakum bahimatul an'a_mi illa_ ma_ yutla_ 'alaikum gaira muhillis saidi wa antum hurum(un), innalla_ha yahkumu ma_ yurid(u).

[[ Asad’s note 1 – The term ‘aqd’ (covenant) denotes a solemn undertaking or engagement involving more than one party. According to Raghib, the covenant referred to in this verse “are of three kinds: the covenants between God and man [i.e., man’s obligations towards God], between man and his own soul, and between the individual and his fellow-men” – thus embracing the entire area of mans’ moral and social responsibilities. ]]

[[ Ali’s notes - 682 This line has been justly admired for its terseness and comprehensiveness. Obligations: 'uqud the Arabic word implies so many things that a whole chapter of Commentary can be written on it. First, there are the divine obligations that arise from our spiritual nature and our relation to Allah. He created us and implanted in us the faculty of knowledge and foresight: besides the intuition and reason which He gave us. He made Nature responsive to our needs, and His Signs in Nature are so many lessons to us in our own inner life; He further sent Messengers and Teachers, for the guidance of our conduct in individual, social, and public life. All these gifts create corresponding obligations which we must fulfil. But in our own human and material life we undertake mutual obligations express and implied. We make a promise: we enter into a commercial or social contract; we enter into a contract of marriage: we must faithfuly fulfil all obligations in all these relationships. Our group or our State enters into a treaty; every individual in that group or State is bound to see that as far as lies in his power, such obligations are faithfully discharged. There are tacit obligations; living in civil society, we must respect its tacit conventions unless they are morally wrong, and in that case we must get out of such society. There are tacit obligations in the characters of host and guest, wayfarer of companion, employer or employed, etc., etc., which every man of Faith must discharge conscientiously. The man who deserts those who need him and goes to pray in a desert is a coward who disregards his obligations. All these obligations are inter-connected. Truth and fidelity are parts of religion in all relations of life. This verse is numbered separately from the succeeding verses. (5.1)

683 That is, the exceptions named not only in the Qur-an but in the Sunnah as well. See v. 3 below. (5.1)

684 Cf. v. 94-96. Hunting and the use of game are forbidden "while ye are hurumun," i.e., while ye are (1) in the Sacred Precincts, or (2) in the special pilgrim garb (ihram), as to which see n. 212, ii. 196. In most cases the two amount to the same thing. The Sacred Precincts are sanctuary both for man and beast. (5.1)

685 Allah's commands are not arbitrary. His Will is the perfect Archetype or Plan of the world. Everything He wills has regard to His Plan, in which are reflected His perfect wisdom and goodness. (5.1) ]]

5: 2

Asad O you who have attained to faith! Offend not against the symbols set up by God, nor against the sacred month [of pilgrimage], nor against the garlanded offerings, nor against those who flock to the inviolable Temple, seeking favor with their Sustainer and His goodly acceptance; and [only] after your pilgrimage is over are you free to hunt.

And never let your hatred of people who would bar you from the Inviolable House of Worship lead you into the sin of aggression: but rather help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity;

And remain conscious of God: for, behold, God is severe in retribution!

Pickthall O ye who believe! Profane not Allah's monuments nor the Sacred Month nor the offerings nor the garlands, nor those repairing to the Sacred House, seeking the grace and pleasure of Allah. But when ye have left the sacred territory, then go hunting (if ye will). And let not your hatred of a folk who (once) stopped your going to the Inviolable Place of Worship seduce you to transgress; but help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression, but keep your duty to Allah. Lo! Allah is severe in punishment.

Transliteration Ya_ ayyuhal lazina a_manu_ lu_ tuhilla_ sya'a_iralla_hi wa lasy syahral hara_ma wa lal hadya wa lal qala_'ida wa la_ a_mminal baital hara_ma yabtagu_na fadlam mir rabbihim wa ridwa_na_(n), wa iza_ halaltum fasta_du_, wa la_ yajrimannakum syana'a_nu qaumin an saddu_kum 'anil masjidil hara_mi an ta'tadu_, wa ta'a_wanu_ 'alal birri wat taqwa_, wa la_ ta'a_wanu_ 'alal ismi wal'udwa_n(i), wattaqulla_h(a), innalla_ha syadidul 'iqa_b(i).

Asad Note 6: Inasmuch as this surah was undoubtedly revealed in the year 10 H, it is difficult to accept the view of some of the commentators that the above verse alludes to the events culminating in the truce of Hudaybiyyah, in 6 H., when the pagan Quraysh succeeded in preventing the Prophet and his followers from entering Mecca on pilgrimage. At the time of the revelation of this surah Mecca was already in the possession of the Muslims, and there was no longer any question of their being barred from it by Quraysh, almost all of whom had by then embraced Islam. We must, therefore, conclude that the above injunction cannot be circumscribed by historical reference but has a timeless, general import: in other words, that it regers to anybody who might endeavor to bar the believers – physically or metaphorically – from the excercise of their religious duties and thus to lead them away from thier faith. ........

Ali Note 690: In the 6 year H the pagans by way of hatred and persecution of the Muslims had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Mecca, some of them wanted to retaliate and exclude the Pagans or in some way interfere with them in the Pilgrimage. This is condemned. Passing from the immediate event to the general principle we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We must have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.

[[ Ali’s notes:

686 Cf. ii. 158, where Safa and Marwa are called "Symbols (sha'a'ir) of Allah". Here the Symbols are everything connected with the Pilgrimage, viz., (1) the places (like Safii and Marwa, or the Ka'ba or 'Arafat, etc.); (2) the rites and ceremonies prescribed; (3) prohibitions (such as that of hunting, etc.); (4) the times and seasons prescribed. There is spiritual and moral dimension in all these. See notes on ii. 158, ii. 194-200. (5.2)

687 The month of pilgrimage, or else, collectively, the four sacred months (ix. 36), viz., Rajab (7th). Zul-qa'dah (11th), Zul-hijjah (12th, the month of Pilgrimage), and Muharram (the first of the year). In all these months War was prohibited. Excepting Rajab the other three months are consecutive. (5.2)

688 The immunity from attack or interference extended to the animals brought as offerings for sacrifice and the garlands or fillets or distinguishing marks which gave them immunity. They were treated as sacred symbols. And of course every protection or immunity was enjoyed by the Pilgrims. (5.2)

689 This is the state opposite to that described in n. 684, i.e., when ye have left the Sacred Precincts, and have doffed the special pilgrim garb, showing your return to ordinary life. (5.2)

690 See n. 205 to ii. 191. In the sixth year of the Hijra the Pagans, by way of hatred and persecution of the Muslims, had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Makkah, some of them wanted to retaliate. Passing from the immediate event to the general principle, we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We may have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness. (5.2)]]

5: 94

Asad you who have attained to faith! Most certainly God will try you by means of the game which may come within the reach of your hands and your weapons [while you are on pilgrimage], so that God might mark out those who fear Him although He is beyond the reach of human perception. And as for him who, after all this, transgress the bounds of what is right – grievous suffering awaits him!

Pickthall O ye who believe! Allah will surely try you somewhat (in the matter) of the game which ye take with your hands and your spears, that Allah may know him who feareth Him in secret. Whoso transgresseth after this, for him there is a painful doom.

Transliteration Ya_ ayyuhal lazina a_manu_ layabluwannakumulla_hu bi syai'in minas saidi tana_luhu_ aidikum wa rima_hukum liya'lamalla_hu may yakha_fuhu_ bil gaib(i), famani'tada_ ba'da za_lika falahu_ 'aza_bun alim(un).

5: 95

Asad O you who have attained to faith! Kill no game while you are in the state of pilgrimage. And whoever of you kills it intentionally, [shall make] amends in cattle equivalent to what he has killed – with two persons of probity giving their judgment thereon – to be brought as an offering to the Kabah; or else he may atone for his by feeding the needy, or by the equivalent thereof in fasting: [this] in order that he taste the full gravity of his deed, [while] God shall have effaced the past. But whoever does it again, God will inflict His retribution on him: for God is almighty, and avenger of evil.

Pickthall O ye who believe! Kill no wild game while ye are on the pilgrimage. Whoso of you killeth it of set purpose he shall pay its forfeit in the equivalent of that which he hath killed, of domestic animals, the judge to be two men among you known for justice; (the forfeit) to be brought as an offering to the Ka'bah; or, for expiation, he shall feed poor persons, or the equivalent thereof in fasting, that he may taste the evil consequences of his deed. Allah forgiveth whatever (of this kind) may have happened in the past, but whoso relapseth, Allah will take retribution from him. Allah is Mighty, Able to Requite (the wrong).

Transliteration Ya_ ayyuhal lazina a_manu_ la_ taqtulus saida wa antum hurum(un), wa man qatalahu_ minkum muta'ammidan fa jaza_'um mislu ma_ qatala minan na'ami yahkumu bihi zawa_ 'adlim minkum hadyam ba_ligal ka'bati au kaffa_ratun ta'a_mu masa_kina au 'adlu za_lika siya_mal liyazu_qa waba_la amrih(i),'afalla_hu 'amma_ salaf(a), wa man 'a_da fa yantaqimulla_hu minh(u), walla_hu 'azizun zuntiqa_m(in).

5: 96

Asad lawful to you is all water-game, and what the sea brings forth, as a provision for you [ who are settled] as well as for travelers, although you are forbidden to hunt on land while you are in the state of pilgrimage. And be conscious of God, unto whom you shall be gathered.

Pickthall To hunt and to eat the fish of the sea is made lawful for you, a provision for you and for seafarers; but to hunt on land is forbidden you so long as ye are on the pilgrimage. Be mindful of your duty to Allah, unto Whom ye will be gathered.

Transliteration Uhilla lakum saidul bahri wa ta'a_muhu_ mata_'al lakum wa lis sayya_rah(ti), wa hurrima'alaikum saidul barri ma_ dumtum huruma_(n), wattaqulla_hal lazi ilaihi tuhsyaru_n(a).

5: 97

Asad God has laid down that the Kabah, the Inviolable Temple, shall be a symbol for all mankind; and [so, too,] the sacred month [of pilgrimage] and the garlanded offerings [are symbols] meant to make you aware that God is aware of all that is in the heavens and all that is on earth, and that God has full knowledge of everything.

Pickthall Allah hath appointed the Ka'bah, the Sacred House, a standard for mankind, and the Sacred Month and the offerings and the garlands. That is so that ye may know that Allah knoweth whatsoever is in the heavens and whatsoever is in the earth, and that Allah is Knower of all things.

Transliteration Ja'alalla_hul ka'batal baital hara_ma qiya_mal lin na_si wasy syahral hara_ma wal hadya wal qala_'id(a), za_lika lita'lamu_ annalla_ha ya'lamu ma_ fis sama_wa_ti wa ma_ fil ard(i), wa annalla_ha bi kulli syai'in 'alim(un).

[[ Ali’s notes - 799 Literally, "know" Cf. iii. 166, and iii, 154, n. 467. Game is forbidden in the Sacred Precincts. (5.94)

800 See v. 1, and n. 684. The pilgrim garb, Ihram, has been explained in n. 212, ii. 196. (5.95)

801 Intentional breach will be prevented, if possible, by previous action. If in some case the preventive action is not effective, the penalty is prescribed. The penalty is in three alternatives: an equivalent animal should be brought to the Ka'ba for sacrifice; if so, the meat would be distributed to the poor; or the poor must be fed, with grain or money, according to the value of the animal if one had been sacrificed: or the offender must fast as many days as the number of the poor who would have been fed under the second alternative. Probably the last alternative would only be open if the offender is too poor to afford the first or second, but on this point Commentators are not agreed. The "equivalent animal" in the first alternative would be a domestic animal of similar value or weight in meat or of similar shape (e.g., goat to antelope), as adjudged by two just men on the spot. The alternatives about the penalty and its remission ("Allah forgives what is past") or exaction explain the last two lines of the verse: being "Exalted and Lord of Retribution", Allah can remit or regulate according to His just laws. (5.95)

802 Water-game: i.e., game found in water, e.g., fish, etc. "Water" includes sea, river, lake, pond, etc. (5.96)

803 The Sacred or Prohibited Months are explained in n. 209. ii. 194, and n. 687, v. 2. (5.97)

804 See v. 2 and n. 688. (5.97)

805 All sorts of people from all parts of the earth gather during the Pilgrimage. They must not think that they are strangers, that nobody knows them, and that they may behave as they like. It is the House of Allah, and He has supreme knowledge of all things, of all thoughts, and all motives. As the next verse says, while He is Oft-forgiving, Most Merciful. He is also strict in enforcing respect for His ordinances. (5.97)

]]

[[ Asad’s notes - 111 …………..The Trial arises from the fact that hunting, although lawful in itself….is prohibited in the state of pilgrimage.

112 -…..the killing of a dangerous or highly obnoxious animal – for instance, a snake, a scorpion, a rabid dog, etc.– is permitted even in the state of pilgrimage.]]

9. Surah At Tawbah

The Quranic Text & Ali’s Version:

إِنَّمَا يَعْمُرُ مَسَاجِدَ اللّهِ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ...   

9: 18.  The mosques of Allah shall be visited and maintained by such as

-    believe in Allah and the Last Day,

...وَأَقَامَ الصَّلاَةَ وَآتَى الزَّكَاةَ وَلَمْ يَخْشَ إِلاَّ اللّهَ...

-    establish regular prayers,

-    and practice regular charity,

-    and fear none (at all) except Allah.

C1267. See the previous note.

Sincere Believers are those who have faith in Allah and the future, and have a spirit of devotion and charity -a true and abiding spirit, not merely isolated acts now and again.

Moreover they must not bow to worldly greed or ambition, which produces fear of worldly power.

...فَعَسَى أُوْلَـئِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ ﴿١٨﴾  

It is they who are expected to be on true guidance.

C1268. Others may call themselves by what names they like. True guidance is shown by the tests here indicated.

Asad’s Version:

9: 18 Only he should visit or tend God’s house of worship who believes in God and the Last Day, and in constant in prayer, and spends in charity, and stands in awe of none but God: for [only such as] these may hope to be among the right guided!.

22. Sura al-Hajj

The Quranic Text & Ali’s Version:

إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ...

22: 25. As to those who have rejected (Allah), and would keep back (men) from the Way of Allah, and from the Sacred Mosque,

...الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاء الْعَاكِفُ فِيهِ وَالْبَادِ ...

which We have made (open) to (all) men -- equal is the dweller there and the visitor from the country --

...وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ ﴿٢٥﴾

and any whose purpose therein is profanity or wrongdoing -- them will We cause to taste of a most grievous Penalty.

C2796. All these were enormities of which the Pagan clique in power in Makkah before and during the Hijrah

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ...

22: 26. Behold! We gave the site, to Abraham, of the (Sacred) House, (saying):

C2797. The site of Makkah was granted to Abraham (and his son Ismail) for a place of worship that was to be pure (without idols, the worship being paid to Allah, the One True God) and universal, without being reserved (like Solomon's Temple of later times) to any one People or Race. (R).

...أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ ﴿٢٦﴾

"Associate not any thing (in worship) with Me;

and sanctify My House for

- those who compass it round,

- or stand up,

- or bow,

- or prostrate themselves (therein in prayer).

C2798. Cf. 2:125.

Note that here the word qaimin ('who stand up for prayer') occurs in place of 'akifin (who use it as a retreat).

In practice the meaning is the same. Those who go for a retreat to the Ka'bah stay there for the time being.

وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا ...

22: 27. "And proclaim the Pilgrimage among men:

they will come to thee on foot

... وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ ﴿٢٧﴾

and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways;

C2799. When the Pilgrimage was proclaimed, people came to it for every quarter, near and far, on foot and mounted.

The "lean camel" coming after a fatiguing journey through distant mountain roads typifies the difficulties of travel, which Pilgrims disregard on account of the temporal and spiritual benefits referred to in the next verse.

لِيَشْهَدُوا مَنَافِعَ لَهُمْ...

22: 28. "That they may witness the benefits (provided) for them,

C2800. There are benefits both for this our material life and for our spiritual life.

- Of the former kind are those associated with social intercourse which furthers trade and increases knowledge.

- Of the latter kind are the opportunities of realising some of our spiritual yearnings in sacred associations that go back to the most ancient times.

Of both kinds may be considered the opportunities which the Pilgrimage provides for strengthening our international Brotherhood.

...وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ ...

and celebrate the name of Allah, through the Days appointed,

C2801. The three special days of Hajj are the 8th, 9th, and 10th of the month of Dhu al Hijjah, and the two or three subsequent days of Tashriq:

see the rites explained in n. 217 to 2:197.

But we may ordinarily include the first ten days of Dhu al Hijjah in the term.

... عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ...

over the cattle which He has provided for them (for sacrifice):

C2802. The great day of commemorative Sacrifice ('Id al Adha) is the 10th of Dhu al Hijjah: the meat then killed is meant to be eaten for food and distributed to the poor and needy. (R).

...فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ﴿٢٨﴾

then eat ye thereof and feed the distressed ones in want.

ثُمَّ لْيَقْضُوا تَفَثَهُمْ ...

22: 29. "Then let them complete the rites prescribed for them,

C2803. Tafath- the superfluous growth on one's body, such as nails, hair, etc., which it is not permitted to remove in Ihram.

These may be removed on the 10th day, when the Hajj is completed: that is the rite of completion.

... وَلْيُوفُوا نُذُورَهُمْ...

perform their vows,

C2804. The Pilgrimage is completed by the performance of these rites.

The Pilgrim should carry in mind the purification he gained in performing his pilgrimage. Then comes the final Tawaf.

...وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ﴿٢٩﴾

and (again) circumambulate the Ancient House."

ذَلِكَ...

22: 30. Such (is the Pilgrimage):

...وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ...

whoever honors the sacred rites of Allah, for him it is good in the sight of his Lord.

...وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَى عَلَيْكُمْ

Lawful to you (for food in pilgrimage) are cattle except those mentioned to you (as exceptions):

C2805. The general food prohibitions will be found in 2:173 , 5:4-5, and 6:121, 138-146.

They are meant for health and cleanliness, but the worst abominations to shun are those of false worship and false speech.

Here the question is about food during Pilgrimage. Lawful meat but not game is allowed.

...فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ...

but shun the abomination of idols,

...وَاجْتَنِبُوا قَوْلَ الزُّورِ ﴿٣٠﴾

and shun the word that is false --

حُنَفَاء لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ...

22: 31. Being true in faith to Allah, and never assigning partners to Him:

...وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاء فَتَخْطَفُهُ الطَّيْرُ...

if anyone assigns partners to Allah, he is as if he had fallen from heaven and been snatched up by birds,

...أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ ﴿٣١﴾

or the wind had swooped (like a bird on its prey) and thrown him into a far-distant place.

C2806. A parable full of meaning. The man who falls from the worship of Allah, The One True God, is like a man who falls from heaven, His being taken up with false objects of worship is like the failing man being picked up in the air by birds of prey. But the false objects of worship cannot hold him permanently in their grip.

A fierce blast of wind- the Wrath of Allah- comes and snatches him away and throws him into a place far, far away from any place he could have imagined-into the hell of those who defied Allah. (R).

ذَلِكَ...

22: 32. Such (is his state):

...وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ ...

and whoever holds in honor the Symbols of Allah, (in the sacrifice of animals),

C2807. Sha'air, symbols, signs, marks by which something is known to belong to some particular body of men, such as flags.

In 2:158 the word was applied to Safa and Marwa: see n. 160 there.

Here it seems to be applied to the rites of sacrifice. Such sacrifice is symbolical: it should betoken dedication and piety of heart.

See below, 22:37.

... فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ ﴿٣٢﴾

such (honor) should come truly from piety of heart.

لَكُمْ فِيهَا مَنَافِعُ إِلَى أَجَلٍ مُّسَمًّى...

22: 33. In them ye have benefits for a term appointed:

C2808. In them: in cattle, or animals offered for sacrifice.

It is quite true that they are useful in many ways to man, e.g., camels in desert countries are useful as mounts or for carrying burdens, or for giving milk, and so for horses and oxen: and camels and oxen are also good for meat, and camel's hair can be woven into cloth; goats and sheep also yield milk and meat, and hair or wool. But if they are used for sacrifice, they become symbols by which men show that they are willing to give up some of their own benefits for the sake of satisfying the needs of their poorer brethren.

...ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ ﴿٣٣﴾

in the end their place of sacrifice is near the Ancient House.

C2809. Ila: towards, near.

The actual sacrifice is not performed in the Ka'bah, but at Mina, five or six miles off, where the Pilgrims encamp:

see n. 217 to 2:197.

Thumma: then, finally, in the end; i.e., after all the rites have been performed, Tawaf, Safa and Marwa, and 'Arafat.

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا...

22: 34. To every people did We appoint rites (of sacrifice),

...لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ...

that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food),

C2810. This is the true end of sacrifice, not propitiation of higher powers, for Allah is One, and He does not delight in flesh or blood (22:37), but a symbol of thanksgiving to Allah by sharing meat with fellow-men.

The solemn pronouncement of Allah's name over the sacrifice is an essential part of the rite.

...فَإِلَهُكُمْ إِلَهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا...

but your Allah is one Allah:

submit then your wills to Him (in Islam)

...وَبَشِّرِ الْمُخْبِتِينَ ﴿٣٤﴾

and give thou the Good News to those who humble themselves --

C2811. The good news: i.e. the Message of Allah, that He will accept in us the sacrifice of self for the benefit of our fellow-men.

الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ...

22: 35. - To those whose hearts, when Allah is mentioned, are filled with fear,

...وَالصَّابِرِينَ عَلَى مَا أَصَابَهُمْ...

- who show patient perseverance over their afflictions,

...وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ ﴿٣٥﴾

- keep up regular prayer,

- and spend (in charity) out of what we have bestowed upon them.

C2812. Some qualities of Allah's devotees are mentioned here, in ascending order:

1. Humility before Allah makes them receptive, and prepares them to listen to Allah's Message;

2. fear of Allah, which is akin to love, touches their heart, and penetrates through their inmost being;

3. they are not afraid of anything in mortal life; they take their trials patiently, and they go on in a course of righteousness with constancy;

4. their prayer now is not a matter of form, but a real communion with Allah, with a sense of confidence such as a faithful servant feels in the presence of a kind and loving master;

5. and gratitude to Allah, as shown by practical acts of charity to all fellow-creatures.

وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ...

22: 36. The sacrificial camels we have made for you as among the Symbols from Allah:

in them is (much) good for you:

...فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ...

then pronounce the name of Allah over them as they line up (for sacrifice):

C2813. See n. 2808 to 22:33 above.

What was expressed in general terms is applied here more particularly to camels, the most precious and useful animals of Arabia, whose mode of slaughter for sacrifice is different from that of smaller animals:

the special word for such sacrifice is Nahr (108:2).

...فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ...

when they are down on their sides (after slaughter), eat ye thereof, and feed such as (beg not but) live in contentment, and such as beg with due humility:

C2814. There are ethics in begging, as in charity. No approval is given to arrogant and insolent begging, though the relief of distress of all kinds, deserved and undeserved, is included in charity.

But those who beg with humility and those who receive gifts with gratitude and contentment are both mentioned for special attention.

Charity should not be given for show, or to get rid of importunate demands. It should find out real needs and meet them.

...كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ ﴿٣٦﴾

thus have we made animals subject to you, that ye may be grateful.

Asad’s Version:

22:25

For, when we assigned unto Abraham the site of this Temple, 34 [We said unto him:] "Do not ascribe divinity to aught beside Me!" 35 - and: "Purify My Temple for those who will walk around it, 36 and those who will stand before it [in meditation], and those who will bow down and prostrate themselves [in prayer]."

22:26

22:27

Hence, [O Muhammad], I proclaim thou unto all people the [duty of] pilgrimage: 37 they will come unto thee on foot and on every [kind of] fast mount, 38 coming from every far-away point [on earth],

(22:28) 50 that they might experience much that shall be of benefit to them, 3 ' and

that they might extol the name of God on the days appointed (for sacrifice], over whatever heads of cattle He may have provided for them 40 [to this end]: eat, then, thereof, and feed the unfortunate poor."

[[34 I.e., the Ka'bah: see note 102 on 2:125.

35 In view of the oft-repeated Qur'anic statement that Abraham was beyond all temptation to ascribe divinity to anything but God, it seems to me that the above injunction has a specific import, namely, "Do not allow this Temple to become an object of worship, but make it clear that it is holy only by virtue of its being the first temple ever dedicated to the worship of the One God" (cf 3:96). Apart from that, it refers to "those who are bent on denying the truth" spoken of at the beginning

of the preceding verse.

36 See surah 2, note 104.

37 Lit., "proclaim thou the pilgrimage among the people", i.e., the believers (Tabari). Most of the commentators assume that this passage is a continuation of God's command to Abraham; but some of them - in particular, Al-Hasan al-Basri - consider it to have been addressed to the Prophet Muhammad. (Regarding the annual pilgrimage to Mecca, as instituted in Islam, see 2:196-203 and the corresponding notes.)

38 Lit., "lean mount" - an expression which has induced some of the commentators to assume that it denotes " a camel that has become lean on account of a long and fatiguing j ourney " . However, the verb dammarahu or admarahu relates in classical Arabic not only to camels but also to horses, and has the meaning of "he made it [i.e., the mount] lean and fit [for racing or war)"; thus, the noun midmar signifies "a training-ground where horses are prepared for racing or war", as well as "a race-course" (Jawhari, Asas, etc.; cf. also Lane V, 1803 f). Hence, the adjectival noun damir - especially when contrasted, as above, with the expression rijalan ("on foot") - has the connotation of "fleetness" or, more properly, "fitness for speed", and may by inference be applied to every kind of "fast conveyance".

39 Lit, "that they might witness benefits [accruing] to them" - i.e., increased consciousness of God through facing the first temple ever dedicated to Him, as well as the consciousness of being part of a brotherhood embracing all believers. Apart from these spiritual benefits, the annual Pilgrimage to Mecca provides an opportunity for believers from all parts of the world to become acquainted with the many social and political problems that confront the various geographically separated sectors of the community.

40 The repeated Qur'anic insistence on pronouncing the name of God whenever one slaughters an animal is meant to make the believers "realize the awfulness of taking life, and the solemn nature of the trust which God has conferred upon them in the permission to eat the flesh of animals" (Marmaduke Pickthall, The Meaning of the Glorious Koran, London 1930, p. 342, footnote 2). As regards the "days appointed" (ayyam ma'lumat) spoken of above, they apparently denote the Festival of Sacrifices,

which falls on the 10th of the lunar month of Dhu'l-Hijjah, as well as the next two days, marking the end of the pilgrimage (Ibn 'Abbas, as quoted by Razi).

41 Whereas the pilgrims are merely permitted to eat some of the flesh of the animals which the, have sacrificed, the feeding of the poor is mandatory (Tabari and Zamakhshari) and constitutes thus, the primary objective of these sacrifices. Apart from this, they are meant to commemorate Abraham's readiness to sacrifice his first-born son after he dreamt that God demanded of him this supreme sacrifice (see 37:102-107 and the corresponding notes); furthermore, they are a reminder that God is the Provider of all sustenance and the One who gives life and deals death, and that all must return to Him; and, lastly (as stressed by Razi), they are to be symbols of each believer's readiness in sacrifice himself in the cause of truth. ]]

22:29

Thereafter let them bring to an end their state of self-denial," and let them fulfil the vows

which they [may] have made, and let them walk [once again] around the Most Ancient

Temple. 43

(22:30) All this [is ordained by God]; and if one honours God's sacred

commandments, it will redound to his own good in his Sustainer's sight. And all [kinds of] cattle have been made lawful to you [for sacrifice and food], save what is

mentioned to you [as forbidden]. 44 Shun, then, [all that God has forbidden and, most of all,] the loathsome evil of idolatrous beliefs and practices; 45 and shun every word that is untrue,

(22:31) [inclining] towards God, [and] turning away from all that is false, 46 without ascribing divine qualities to aught beside Him: for he who ascribes divinity to aught but God is like one who is hurtling down from the skies whereupon the birds carry him off, or the wind blows him away onto a far-off place.

22:32

This is [to be borne in mind]. And anyone who honours the symbols set up by God 47 [shall know that,] verily, these [symbols derive their value] trom the God-consciousness in the [believers'] hearts.

(22:33) In that [God-consciousness] you shall find benefits until a term set

[by Him is fulfilled], 48 and [you shall know that] its goal and end is the Most Ancient Temple. 4 '

... 42 In Tabari's opinion, the phrase thumma '1-yaqdu tafathahum signifies "then let then complete the acts of worship (manasik) incumbent on them by virtue of their pilgrimage". Othe commentators, however, understand by the (extremely rare) expression tafath the prohibition ~ enjoying, while in the actual state of pilgrimage, certain bodily comforts like cutting or shaving one's hair (see 2:196), wearing any clothing but the simple, unsewn pilgrim's garb (ihram) indulging in

sexual intercourse (2:197), etc. Consequently, they explain the above phrase a meaning "let them bring to an end the [condition of self-denial described as] tafath which was incumbent on them during pilgrimage".

43 I.e., around the Ka'bah (see surah 2, notes 102 and 104) thus completing the pilgrimage.

44 See the first paragraph of 5:3. Once again, the Qur'an stresses the principle that everything

that has not been explicitly forbidden is per se lawful.

45 The term awthan (lit., "idols") denotes not merely actual, concrete images of false deities but also, in its widest sense, everything that is associated with false beliefs and practices or with a tendency to "worship" false values: hence the subsequent injunction to shun "every word that is untrue".

[[Asad’s note -

47 Lit., "God's symbols (sha'a'ir)" - an expression which in this context refers to the rites of pilgrimage (see the second half of note 4 on 5:2). This stress on the symbolic character of all the rites connected with the pilgrimage is meant to draw the believer's attention to the spiritual meaning of those rites, and thus to warn him against making, unthinkingly, a sort of fetish of them. - The assumption of some of the commentators that the "symbols" referred to here relate specifically to the sacrificial animals, resp. their sacrifice as such, is not warranted by the text. As Tabari explains in his commentary on this and the next verse, the term sha'a'ir comprises all the rites, actions and places connected with the pilgrimage (all of which have a symbolic meaning), and cannot be restricted to any one of them. ]]

22:34

And [thus it is:] unto every community [that has ever believed in Us] have We appointed

[sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them [to this end]. 50 And [always bear in mind:] your God is the One and Only God: hence, surrender yourselves unto Him.

And give thou the glad tiding [of God's acceptance] unto all who are humble –

(22:35)

all whose hearts tremble with awe whenever God is mentioned, and all who patiently bear whatever ill befalls them, and all who are constant in prayer and spend on others out of what We provide for them as sustenance. 51

22:36

And as for the sacrifice of cattle, We have ordained it for you as one of the symbols set up by God, 52 in which there is [much] good for you. Hence, extol the name of God over them when they are lined up [for sacrifice] ; and after they have fallen lifeless to the ground, eat of their flesh, 55 and feed the poor who is contented with his lot [and does not beg], as well as him who is forced to beg. It is to this end 54 that We have made them 55 subservient to your needs, so that you might have cause to be grateful.

[[ Asad’s notes - 50 I.e., as a conscious, selfless offering in His name of something that one cherishes as necessary

and valuable, and not as an attempt to "propitiate" Him who is far above anything that resembles

human emotion. (See also verse 36 below.)

51 See surah 2, note 4.

52 See note 47 above.

53 Lit, "of them".

54 Lit, "thus".

55 I.e., the sacrificial animals. ]]

[[Asad’s note - 58 Lit., "were it not that God repels some people by means of others" (cf the identical phrase in the second paragraph of 2:251). ]]