Surah 22. Al-Hajj, Ayah 33
| لَكُمْ فِيهَا مَنَافِعُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ |
| Transliteration | : | la- -kum fe -haa manaafic 'ilaa 'ajal musamma(n) thumma mah.ill -haa 'ilaa al- bayt al- cateq |
| Pickthall | : | Therein are benefits for you for an appointed term; and afterward they are brought for sacrifice unto the ancient House. |
| Asad | : | 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.49 |
| Malik | : | You may benefit (by using their milk) from the cattle dedicated for sacrifice, until the time of their slaughter, then their place of sacrifice is near the Ancient House. |
| Yusuf Ali | : | In them ye have benefits for a term appointed: in the end their place of sacrifice is near the Ancient House. 2808 2809 |
Note - 48I.e., "until the end of your lives" (Baydawi).
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Note - 49The noun mahill, derived from the verb halla (lit., "he
untied" or "undid" [e.g., a knot]", or "he loosened [a
load]", or "he alighted"), denotes primarily a
"destination", as well as "the time or place at which an
obligation [e.g., a debt] falls due" (Taj al-'Arus ). In
the above context, in which this term obviously relates
to the "God-consciousness" (taqwa) unequivocally
mentioned in the preceding verse, it has the tropical
meaning of "goal and end", implying that the realization
of God's oneness and uniqueness - symbolized by the
Ka'bah (the "Most Ancient Temple") - is the goal and end
of all true God-consciousness.
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Note - 2808In 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.
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Note - 2809Ila=towards, near. The actual sacrifice is not performed
in the Ka'ba, but at Mina, five or six miles off, where
the Pilgrims encamp: see n. 217 to ii 197. Thumma = then,
finally, in the end; i.e., after all the rites have been
performed, Tawaf, Safa and Marwa, and 'Arafat.
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The noun mahill, derived from the verb halla (lit., "he untied" or "undid" [e.g., a knot]", or "he loosened [a load]", or "he alighted"), denotes primarily a "destination", as well as "the time or place at which an obligation [e.g., a debt] falls due" (Taj al-'Arus ). In the above context, in which this term obviously relates to the "God-consciousness" (taqwa) unequivocally mentioned in the preceding verse, it has the tropical meaning of "goal and end", implying that the realization of God's oneness and uniqueness - symbolized by the Ka'bah (the "Most Ancient Temple") - is the goal and end of all true God-consciousness. |
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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. |
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Ila=towards, near. The actual sacrifice is not performed in the Ka'ba, but at Mina, five or six miles off, where the Pilgrims encamp: see n. 217 to ii 197. Thumma = then, finally, in the end; i.e., after all the rites have been performed, Tawaf, Safa and Marwa, and 'Arafat. |
