Surah 22. Al-Hajj

Be upright 'in devotion' to Allah, associating none with Him 'in worship'. For whoever associates 'others' with Allah is like someone who has fallen from the sky and is either snatched away by birds or swept by the wind to a remote place.

  - Mustafa Khattab

Being true in faith to Allah and never assigning partners to Him: if anyone assigns partners to Allah he is as if he had fallen from heaven and been snatched up by birds or the wind had swooped (like a bird on its prey) and thrown him into a far-distant place. ²⁸⁰⁶

  - Abdullah Yusuf Ali

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.

That is so. And whoever honours the symbols of Allah, it is certainly out of the piety of the heart.

  - Mustafa Khattab

Such (is his state): and whoever holds in honor the Symbols of Allah (in the sacrifice of animals) such (honor) should come truly from piety of heart. ²⁸⁰⁷

  - Abdullah Yusuf Ali

Sha'air, symbols, signs, marks by which something is known to belong to some particular body of men, such as flags. In ii. 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, xxii. 37.

You may benefit from sacrificial animals for an appointed term,¹ then their place of sacrifice is at the Ancient House.

  - Mustafa Khattab

 Milking or riding them until the time for sacrifice.

In them ye have benefits for a term appointed: in the end their place of sacrifice is near the Ancient House. ^{2808 2809}

  - Abdullah Yusuf Ali

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.

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.

For every community We appointed a rite of sacrifice so that they may pronounce the Name of Allah over the sacrificial animals He has provided for them. For your God is only One God, so submit yourselves to Him 'alone'. And give good news 'O Prophet' to the humble:

  - Mustafa Khattab

To every people did We appoint rites (of sacrifice) that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food) but your Allah is one Allah: submit then your wills to Him (in Islam) and give thou the Good News to those who humble themselves ^{2810 2811}

  - Abdullah Yusuf Ali

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 (xxii. 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.

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.

those whose hearts tremble at the remembrance of Allah, who patiently endure whatever may befall them, and who establish prayer and donate from what We have provided for them.

  - Mustafa Khattab

To those whose hearts when Allah is mentioned are filled with fear who show patient perseverance over their afflictions keep up regular prayer and spend (in charity) out of what we have bestowed upon them. ²⁸¹²

  - Abdullah Yusuf Ali

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

We have made sacrificial camels 'and cattle' among the symbols of Allah, in which there is 'much' good for you. So pronounce the Name of Allah over them when they are lined up 'for sacrifice'. Once they have fallen 'lifeless' on their sides, you may eat from their meat, and feed the needy- those who do not beg, and those who do. In this way We have subjected these 'animals' to you so that you may be grateful.

  - Mustafa Khattab

The sacrificial camels we have made for you as among the Symbols from Allah: in them is (much) good for you: then pronounce the name of Allah over them as they line up (for sacrifice): 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: thus have we made animals subject to you that ye may be grateful. ^{2813 2814}

  - Abdullah Yusuf Ali

See n. 2808 to xxii. 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 (cviii.2).

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.

Neither their meat nor blood reaches Allah. Rather, it is your piety that reaches Him. This is how He has subjected them to you so that you may proclaim the greatness of Allah for what He has guided you to, and give good news to the good-doers.

  - Mustafa Khattab

It is not their meat nor their blood that reaches Allah: it is your piety that reaches Him: He has thus made them subject to you that ye may glorify Allah for His guidance to you: and proclaim the Good News to all who do right. ²⁸¹⁵

  - Abdullah Yusuf Ali

The essence of sacrifice has been explained in n. 2810. No one should suppose that meat or blood is acceptable to the One True God. It was a Pagan fancy that Allah could be appeased by blood sacrifice. But Allah does accept the offering of our hearts, and as a symbol of such offer, some visible institution is necessary. He has given us power over the brute creation, and permitted us to eat meat, but only if we pronounce His name at the solemn act of taking life, for without this solemn invocation, we are apt to forget the sacredness of fife. By the invocation we are reminded that wanton cruelty is not in our thoughts, but only the need of food. Now if we further deny the greater part of the food (some theologians fix the proportion at three-quarters or two-thirds) for the sake of our poorer brethren in solemn assembly in the precincts of the Haram (sacred territory), our symbolic act finds practical expression in benevolence, and that is the virtue sought to be taught. We should be grateful to Allah for His guidance in this matter, in which many Peoples have gone wrong, and we should proclaim the true doctrine so that virtue and charity may increase among men.

Indeed, Allah defends those who believe. Surely Allah does not like whoever is deceitful, ungrateful.

  - Mustafa Khattab

Verily Allah will defend (from ill) those who believe: verily Allah loveth not any that is a traitor to faith or shows ingratitude.

  - Abdullah Yusuf Ali

Permission 'to fight back' is 'hereby' granted to those being fought, for they have been wronged.¹ And Allah is truly Most Capable of helping them 'prevail'.

  - Mustafa Khattab

 For over thirteen years, Muslims had not been allowed to fight back against the brutality of the Meccan pagans, leading to the emigration of the Prophet and many of his companions to Medina. As the hostilities continued, this verse was later revealed allowing Muslims to fight back in self-defence.

To those against whom war is made permission is given (to fight) because they are wronged and verily Allah is Most powerful for their aid ²⁸¹⁶

  - Abdullah Yusuf Ali

Several translators have failed to notice that yuqataluna (in the best-approved texts) is in the passive voice, "against whom war is made",-not "who take arms against the unbelievers" as Sale translates it. The clause "and verily...their aid" is parenthetical. Verse 40 connects on with "they are wronged". The wrong is indicated: 'driven by persecution from their home, for no other reason than that they worshipped the One True God'. This was the first occasion on which fighting-in self-defence-was permitted. This passage therefore undoubtedly dates from Madinah.

'They are' those who have been expelled from their homes for no reason other than proclaiming: 'Our Lord is Allah.' Had Allah not repelled 'the aggression of' some people by means of others, destruction would have surely claimed monasteries, churches, synagogues, and mosques in which Allah's Name is often mentioned. Allah will certainly help those who stand up for Him. Allah is truly All-Powerful, Almighty.

  - Mustafa Khattab

(They are) those who have been expelled from their homes in defiance of right (for no cause) except that they say "Our Lord is Allah." Did not Allah check one set of people by means of another there would surely have been pulled down monasteries churches synagogues and mosques in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His (cause); for verily Allah is Full of Strength Exalted in Might (Able to enforce His Will). ^{2817 2818}

  - Abdullah Yusuf Ali

To allow a righteous people to fight against a ferocious and mischief-loving people was fully justified. But the justification was far greater here, when the little Muslim community was not only fighting for its own existence against the Makkan Quraish, but for the very existence of the Faith in the One True God. They had as much right to be in Makkah and worship in the Ka'ba as the other Quraish; yet they were exiled for their Faith. It affected not the faith of one peculiar people. The principle involved was that of all worship, Jewish or Christian as well as Muslim, and of all foundations built for pious uses.

'Aziz means Exalted in power, rank, dignity; Incomparable; Full of might and majesty; Able to enforce His Will. The last signification is the one that predominates here.

'They are' those who, if established in the land by Us, would perform prayer, pay alms-tax, encourage what is good, and forbid what is evil. And with Allah rests the outcome of all affairs.

  - Mustafa Khattab

(They are) those who if We establish them in the land establish regular prayer and give regular charity enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs. ²⁸¹⁹

  - Abdullah Yusuf Ali

"Enjoining the right and forbidding the wrong" is an essential duty of the Muslim Ummah and one of the main purposes for which it has been raised. (See iii. 104, 110; ix. 71, 111-112, xxii, 41).

If they deny you 'O Prophet', so did the people of Noah before them, as well as 'the tribes of' 'Ȃd and Thamûd,

  - Mustafa Khattab

If they treat thy (mission) as false so did the Peoples before them (with their prophets) the People of Noah and `Ad and Thamud; ²⁸²⁰

  - Abdullah Yusuf Ali

It is nothing new if the Prophet of Allah is accused of imposture. This was done in all ages; e.g., Noah (vii. 64); Hud the prophet of the 'Ad people (vii. 66); Salih the prophet of the Thamud (vii. 76); Abraham (xxi. 55); Lut (vii. 82); Shu'aib the prophet of the Madyan people (vii. 85) and also of the Companions of the Wood (xv. 78). The case of Moses is mentioned apart, as his people survived to the time of our Prophet and survive to the present, and they frequently rebelled against Moses (ii. 49-61).

the people of Abraham, the people of Lot,

  - Mustafa Khattab

Those of Abraham and Lut;

  - Abdullah Yusuf Ali

and the residents of Midian. And Moses was denied 'too'. But I delayed 'the fate of' the disbelievers 'until their appointed time' then seized them. And how severe was My response!

  - Mustafa Khattab

And the Companions of the Madyan people: and Moses was rejected (in the same way). But I granted respite to the Unbelievers and (only) after that did I punish them: but how (terrible) was My rejection (of them)! ^{2821 2822}

  - Abdullah Yusuf Ali

Were they the same as the Companions of the Wood? See n. 2000 to xv. 78.

My Wrath on them, and the complete reversal of their fortune in consequence.

Many are the societies We have destroyed for persisting in wrongdoing, leaving them in total ruin. 'Many are' also the abandoned wells and lofty palaces!

  - Mustafa Khattab

How many populations have We destroyed which were given to wrong-doing! They tumbled down on their roofs. And how many wells are lying idle and neglected and castles lofty and well-built! ^{2823 2824}

  - Abdullah Yusuf Ali

The roofs fell in first, and the whole structure, walls and all, came tumbling after, as happens in ruins. The place was turned upside down.

In a dry country like Arabia, a well stands as a symbol for a living, flourishing population, and many place-names mean "the well of so-and-so" e.g., Bir 'Ali, a village just south of Madinah the quality of whose drinking water is famous, or Abyar Ibn Hassan, a noted stopping place on the road from Makkah to Madinah about 92 miles from Madinah.