Surah Al-Hajj (22) — Ayah 29

(Ayah 29) ➊ Two meanings have been given for { ثُمَّ لْيَقْضُوْا تَفَثَهُمْ : ’’ تَفَثٌ ‘‘}: one is dirt and filth, and the other is the rituals of Hajj. According to the first meaning, the translation will be, "Then let them remove their dirt and filth." This means that as soon as the ihram is worn, wearing sewn clothes, cutting hair or nails, and applying perfume become forbidden. There are only two sheets, the head remains uncovered, and one does not bathe with excessive scrubbing; in this traveler-like and humble state, dirt accumulates on the body. On the tenth of Dhul-Hijjah, after stoning the Jamrah Aqabah, all restrictions of ihram except for intimacy with the wife are lifted. Removing the dirt means that then they should shave or trim their hair and clean their nails, etc., then bathe and wear sewn clothes. If someone has to offer a sacrifice, it is better to do so before removing the ihram, but if he sacrifices after removing the ihram, there is no harm. After removing the ihram and wearing sewn clothes, proceed to perform the Tawaf of the House of Allah. This Tawaf is called Tawaf al-Ziyarah and Tawaf al-Ifadah; it is a pillar of Hajj and without it, Hajj is not complete. After this Tawaf, the last restriction of ihram is also lifted and intimacy with the wife becomes lawful. According to the second meaning, the translation will be, "Then let them complete their Hajj rituals and fulfill their vows."
➋ { وَ لْيُوْفُوْا نُذُوْرَهُمْ :} means that if someone has made a vow for any act in addition to the obligatory acts of Hajj, then he should fulfill it, such as extra Tawaf, i'tikaf in Masjid al-Haram, extra sacrifice, voluntary prayer, charity, recitation of the Qur'an, etc.
➌ {وَ لْيَطَّوَّفُوْا بِالْبَيْتِ الْعَتِيْقِ : ’’طَافَ يَطُوْفُ طَوَافًا ‘‘} (n) means to go around something, to circumambulate. {’’ وَ لْيَطَّوَّفُوْا ‘‘} is from the form tafa''ul which was originally {’’لِيَتَطَوَّفُوْا‘‘}; with the addition of letters, the meaning is enhanced, i.e., to perform abundant Tawaf of the House of Allah, and in addition to the obligatory Tawaf, to perform many voluntary Tawafs. Or, from the form "taf'ul," it points to the difficulty of Tawaf, which occurs on that day due to the immense crowd of pilgrims, that one should endure it and perform the Tawaf of the Ka'bah.
➍ { بِالْبَيْتِ الْعَتِيْقِ :} "Atiq" means ancient. Because it is the first house built on earth for Allah, its name is {’’اَلْبَيْتُ الْعَتِيْقُ‘‘}. The second meaning of "Atiq" is free, i.e., no one except Allah is its owner who can prevent anyone from entering it. It is free from the control of every master. It is the oppression of the polytheists that they prevent Muslims who come to worship Allah from it. One meaning of "free" is that no tyrant has ever been able to dominate it, as is well known from the incident of the People of the Elephant. Whoever tries to attack this House will meet the same fate. Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ يَغْزُوْ جَيْشٌ الْكَعْبَةَ فَإِذَا كَانُوْا بِبَيْدَاءَ مِنَ الْأَرْضِ يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ ] [ بخاري، البیوع، باب ما ذکر في الأسواق : ۲۱۱۸ ] "An army will come to fight the Ka'bah; when they reach the open plain of Bayda (outside Makkah), all of them, from the first to the last, will be swallowed up by the earth." And the Prophet (peace and blessings be upon him) said: [ لَيُحَجَّنَّ الْبَيْتُ وَلَيُعْتَمَرَنَّ بَعْدَ خُرُوْجِ يَأْجُوْجَ وَمَأْجُوْجَ ] [ بخاري، الحج، باب قول اللّٰہ تعالٰی : { جعل اللّٰہ الکعبۃ… } : ۱۵۹۳ ] "Even after the emergence of Gog and Magog, Hajj and Umrah to the House of Allah will continue." While mentioning the signs of the Hour, the Prophet (peace and blessings be upon him) said: [ يُخَرِّبُ الْكَعْبَةَ ذُو السُّوَيْقَتَيْنِ مِنَ الْحَبَشَةِ ] [ بخاري، الحج، باب قول اللّٰہ تعالٰی : «جعل اللّٰہ الکعبۃ…» : ۱۵۹۱ ] "(Near the Hour) a thin-legged Abyssinian will demolish the House of Allah." He further said: [كَأَنِّيْ بِهِ أَسْوَدَ أَفْحَجَ يَقْلُعُهَا حَجَرًا حَجَرًا ] [ بخاري، الحج، باب ھدم الکعبۃ : ۱۵۹۵ ] "It is as if I am seeing him, he is black, has crooked legs, and is pulling out its stones one by one."

29. 1 That is, on the 10th of Dhul-Hijjah, after stoning the Jamarah Kubra (or Aqabah), the pilgrim attains the first (or minor) release from Ihram, after which he removes the Ihram and, except for intercourse with his wife, all other acts that were prohibited in the state of Ihram become permissible for him. The meaning of removing dirt is that he may then clean his hair, nails, etc., use oil and perfume, wear stitched clothes, and so on.

29. 2 If someone has made a vow, as people do, that if Allah grants us the opportunity to visit His sacred house, we will perform such-and-such good deed.

29. 3 The meaning of 'Ateeq' is ancient; it refers to the Ka'bah, that after shaving or shortening the hair, he should perform the Ifadah, which is also called the Tawaf az-Ziyarah, and this is a pillar of Hajj that is performed after the standing at Arafah and stoning the Jamarah Aqabah (یا کبرٰی). Whereas the Tawaf Qudum is, according to some, obligatory and according to others, Sunnah, and the Tawaf Wada' is an emphasized Sunnah (or obligatory), which, according to most scholars, is waived in case of excuse, such as for a menstruating woman, it is unanimously waived (Aysar al-Tafasir).

29. Then let them remove their dirt [41], fulfill their vows [42], and perform Tawaf around the Ancient House [43].

[41] That is, on the tenth of Dhul-Hijjah, after offering the sacrifice, the pilgrims should shave their heads, cut their nails, bathe and cleanse themselves, and remove the dust and dirt of the journey. And after removing the ihram, they should wear ordinary clothes. In this regard, it should be remembered that after removing the ihram, all other restrictions of ihram are lifted, but it is not permissible for a man to approach his wife until he has performed the Tawaf al-Ifadah, which is mentioned in the last part of this verse.

[42] That is, whatever vow any pilgrim has made for this occasion. And according to some, the vow refers to the same sacrifice or sacrifices which the pilgrim had intended.

[43]
Meanings of Bayt al-‘Atiq:

One meaning of ‘Atiq is “free.” In this sense, it means that no tyrant or oppressive king can ever take possession of this House, and such invaders will meet the same fate as the People of the Elephant. Even after the onslaught of Gog and Magog, until the Day of Judgment, the Tawaf and Hajj of the House of Allah will continue freely. Thus, Abdullah bin Zubairؓ says that the Prophet ﷺ said: “The House of Allah is called Bayt al-‘Atiq because no tyrant has ever prevailed over it.” [ترمذي، ابواب التفسير]

The One Who Will Destroy the Ka‘bah Near the Day of Judgment:

Aishaؓ narrates that the Prophet ﷺ said: “(Near the Day of Judgment) an army will march against the Ka‘bah. When they reach the open plain of Bayda’, all of them, from the first to the last, will be swallowed up by the earth.” [بخاری۔ کتاب البیوع۔ باب ماذکر الاسواق]
However, very close to the Day of Judgment, a black Abyssinian with thin shins will come to demolish the Ka‘bah, and he will destroy it. The Prophet ﷺ said: “It is as if I am seeing the one who will demolish the Ka‘bah—a black, flat-footed man (who walks with the front of his feet close together and his heels apart), uprooting its stones one by one.” [بخاری، کتاب المناسک، باب حرم الکعبہ]
The second meaning of ‘Atiq is anything that, despite its ancientness, does not lose its nobility, dignity, and respect—everlasting. In this sense, the Ka‘bah is called Bayt al-‘Atiq. On the tenth of Dhul-Hijjah, after stoning the Jamarat, offering the sacrifice, bathing, and removing the ihram, it is necessary to perform the Tawaf of the House of Allah, which is called Tawaf al-Ifadah or Tawaf al-Ziyarah, and this Tawaf is a pillar of Hajj and obligatory. All restrictions of ihram are lifted only after this Tawaf. And if the person performing Tawaf is sick or weak, he may perform Tawaf while riding. Thus, some rulings of Hajj and sacrifice have already been mentioned in the previous four verses, and some are being explained in the following verses. Therefore, it seems appropriate to mention here some related issues and hadiths, which are as follows:

Hadiths and Issues Related to Hajj and Sacrifice:

1. Bara’ bin ‘Azibؓ says that the Prophet ﷺ said during the sermon on the day of Eid al-Adha: “On this day, we should first perform the prayer, then return and offer the sacrifice. Whoever does so has followed our Sunnah, and whoever offers the sacrifice (before the prayer), his sacrifice is not valid; rather, he has only slaughtered an animal for his family to eat.” Abu Burdahؓ said: “O Messenger of Allah! I slaughtered before the prayer, and now I have no other animal except a jadha‘ah (a young goat), which is better than a musinnah (a two-year-old or one with two teeth).” The Prophet ﷺ said: “Alright, offer that as a sacrifice, but after you, it will not be sufficient or correct for anyone else.” [بخاری۔ کتاب الاضاحی۔ باب الذبح بعد الصلوۃ]
From this hadith, two things are learned: first, that the sacrifice can only be offered after the Eid prayer; second, if a goat is to be sacrificed, it must be a musinnah.

2. Anas bin Malikؓ says that the Messenger of Allah ﷺ sacrificed two speckled rams. I saw him placing his foot on their sides, saying “Bismillah, Allahu Akbar,” and slaughtering them with his own hand. [بخاری۔ کتاب الاضاحی۔ باب من ذبح الاضاحی بیدہ]
From this hadith, it is learned that: ➊ The sacrificial animal should be beautiful and healthy. ➋ A person can offer more than one sacrifice. ➌ The animal should be laid down and well restrained before slaughtering. ➍ The name of Allah must be mentioned at the time of slaughter. ➎ It is preferable to perform one’s own sacrifice with one’s own hand.

3. Aishaؓ says: We were in Mina when beef was brought. I asked: “Where did this come from?” The companions replied: “The Messenger of Allah ﷺ has offered a cow as a sacrifice on behalf of his wives.” [بخاری۔ کتاب الاضاحی۔ باب الاضحیة للمسافر و النساء]
From this hadith, it is learned that: ➊ It is Sunnah for a person of means to offer a separate sacrifice on behalf of his family. ➋ Those performing Hajj should offer the sacrifice at Mina.

4. Nafi‘ رحمه الله says that Abdullah bin ‘Umarؓ used to offer his sacrifice at the same slaughterhouse where the Messenger of Allah ﷺ used to do so. [بخاری۔ کتاب الاضاحی۔ باب الاضحیٰ والنحر بالمصلی]
That is, the whole area of Mina is not a slaughterhouse; rather, the sacrifice should be performed at the designated slaughterhouse.

5. Jabir bin Abdullahؓ, describing the Hajj of the Prophet ﷺ (10 AH), says: “The Prophet ﷺ came to the place of sacrifice and slaughtered sixty-three (63) camels with his own blessed hand, and gave the remaining thirty-seven (37) to Aliؓ, who slaughtered them. And he included him in his own sacrifice.” [مسلم۔ کتاب الحج۔ باب حجۃ النبیﷺ]
From this hadith, it is learned that: ➊ Two people can jointly offer a sacrifice. ➋ One should offer as many sacrifices as possible.

6. Aishaؓ says that the Prophet ﷺ said: “On the day of sacrifice, there is no deed of the son of Adam more beloved to Allah than the shedding of blood.” [ترمذی۔ مع تحفۃ الاحوذی ج 2 ص 352]

7. Abdullah bin ‘Umarؓ says that the Messenger of Allah ﷺ stayed in Madinah for ten years and always offered the sacrifice. [ترمذي حواله ايضاً]

8. Abu Hurairahؓ says that the Prophet ﷺ said: “Whoever has the means and does not offer the sacrifice, let him not come near our Eid prayer place.” [ابن ماجہ، کتاب الاضاحی۔ اردو ص 381 مطبوعہ مکتبہ سعودیہ، کراچی]
From this hadith, it is learned that although sacrifice is not obligatory on every Muslim, it is certainly a confirmed Sunnah for those who have the means.

9. Jabirؓ says that the Prophet ﷺ said: “Offer the sacrifice of a musinnah (a goat, etc., that has completed one year and entered the second). However, if such an animal is not available, then offer a jadha‘ah lamb (which has completed six months and entered the seventh).” [مسلم۔ کتاب الاضاحی۔ باب سن الاضحیہ]

10. Aliؓ says that the Messenger of Allah ﷺ (in the Farewell Hajj) offered one hundred camels as sacrifice and ordered me to distribute their meat. I distributed all the meat. Then he said: Distribute their blankets as well. I distributed those too. Then the Prophet ﷺ ordered the distribution of their skins, and I distributed those as well. He also said that none of these should be given to the butcher as payment. [بخاری۔ کتاب المناسک۔ باب لایعطی الجزار من الہدی شیئاً]

11. Aishaؓ says that on the day of Eid al-Adha, needy people from the villages came to participate in the Eid. The Prophet ﷺ said: “Keep the meat of the sacrifice for three days, and give the rest in charity (so that the needy may also have meat to eat).” Later, people said: “We used to make water skins from the hides of our sacrifices and melt fat in them.” The Prophet ﷺ asked: “What happened now?” The companions replied: “You had forbidden us from eating the meat of the sacrifice for more than three days.” The Prophet ﷺ said: “I had forbidden you because of those needy people who were present at that time. Now you may eat, give in charity, and store it as well.” [مسلم۔ کتاب الاضاحی۔ باب النھی عن اکل لحوم الاضاحی بعد ثلاث و نسخہ]

12. Jabir bin Abdullahؓ says: We used to bring the meat of the sacrifice as provisions to Madinah during the time of the Messenger of Allah ﷺ. Abu Sufyan said that in this hadith, the sacrifice refers to the hady (the sacrifice performed in Makkah). [بخاری، کتاب الاضاحی۔ باب مایؤکل من لحوم الاضاحی وما یتزود منہا]

13. Ziyad bin Jubair says: I saw Abdullah bin ‘Umarؓ come to a man who had made his camel sit down for slaughter. Abdullah bin ‘Umarؓ said: “Make this camel stand and tie its legs (then slaughter it). This is the Sunnah of the Messenger of Allah ﷺ.” [بخاری۔ کتاب المناسک۔ نحرالابل مقیدۃ]

14. Jabirؓ says: We set out with the Messenger of Allah ﷺ in the state of ihram for Hajj, and he instructed us: “In the case of camels and cows (for sacrifice), seven people should share in each.” [مسلم۔ کتاب الحج باب جواز الاشتراک فی الھدی]

15. Rafi‘ bin Khadijؓ says: We were with the Messenger of Allah ﷺ in the region of Tihamah at the place of Dhu’l-Hulaifah. There we found goats and camels, and we hastily cut the meat and put it in pots. The Prophet ﷺ ordered us to overturn those pots. Then the Prophet ﷺ equated ten goats to one camel. [مسلم۔ کتاب الاضاحی۔ جواز الذبح بکل ما انہر الدم الا السن....]
Imam Muslim, in Kitab al-Adahi, has recorded this hadith and deduced that up to ten people can share in the sacrifice of a camel, while only seven can share in a cow or ox.

16. Abdullah bin ‘Umarؓ says that if a person, while in the state of ihram, hunts and has to offer compensation, he should not eat from the animal given as compensation or vow, but he may eat from all other sacrifices. [بخاری۔ کتاب المناسک۔ باب ما یا کل من البدن]

17.
Riding the Sacrificial Animal Is Not Contrary to Its Reverence:

Abu Hurairahؓ says that the Messenger of Allah ﷺ saw a man driving a sacrificial camel (while walking himself). The Prophet ﷺ said to him: “Ride it.” He replied: “It is a sacrificial animal.” The Prophet ﷺ repeated: “Ride it.” He again replied: “It is a sacrificial animal.” The Prophet ﷺ said for the third time: “O unfortunate one, ride it!” [بخاری۔ کتاب المناسک۔ باب رکوب البدن]
From this hadith, it is learned that riding the sacrificial animal out of necessity is not contrary to the reverence of the symbols of Allah.

18.
Performing Hajj on Foot Is Not a Meritorious Act:

Sayyiduna Anasؓ says that the Prophet ﷺ saw an old man walking with the support of his two sons. The Prophet ﷺ asked: “What happened to him?” People said: “He has vowed to go to the Ka‘bah on foot.” The Prophet ﷺ said: “Allah has no need for him to put himself in hardship,” and ordered him to ride. [بخاری۔ کتاب المناسک۔ باب من نذر المشیۃ الی الکبعة]
From this hadith, it is learned that traveling for Hajj on foot is not a meritorious act, but rather a disliked one, and if someone has made such an intention, he should not fulfill it.

19. Anas bin Malikؓ says that when the Prophet ﷺ came from Muzdalifah to Mina, he first went to Jamrat al-‘Aqabah and threw the pebbles. Then he came to his place of stay, then offered the sacrifice, then asked the barber to shave his head—first the right side, then the left—and then he distributed the hair among the companions. [مسلم۔ کتاب الحج۔ باب ان السنہ یوم النحر ان یرمی ثم ینحر]
According to the Sunnah, the order of the acts on the Day of Sacrifice is: first, stoning (2) then sacrifice (3) then shaving the head and removing ihram, and (4) Tawaf al-Ifadah or Tawaf al-Ziyarah. However, if these acts are performed out of order, there is no harm, as is clear from the following hadith:

20.
The Day of Sacrifice: Advancing or Delaying the Rites of Hajj:

Abdullah bin ‘Abbasؓ says: A man asked the Messenger of Allah ﷺ: I performed Tawaf al-Ziyarah before stoning. The Prophet ﷺ said: There is no harm. Another man said: I performed stoning after sunset. The Prophet ﷺ said: There is no harm. Another said: I shaved my head before offering the sacrifice. The Prophet ﷺ said: There is no harm. [بخاری۔ کتاب المناسک، باب الذبح قبل الحلق]

21. Abu Hurairahؓ says that the Prophet ﷺ said: “O Allah, forgive those who shave their heads.” The people said: “And those who trim their hair?” The Prophet ﷺ again said: “O Allah, forgive those who shave their heads.” The people again said: “And those who trim their hair?” The Prophet ﷺ asked forgiveness three times for those who shave their heads, and the fourth time said: “And those who trim their hair as well.” [بخاری۔ کتاب المناسک۔ باب الحلق والتقصیر عند الاحلال]

22. Umm Salamahؓ says that the Messenger of Allah ﷺ said: “When you see the crescent of Dhul-Hijjah and any of you intends to offer a sacrifice, he should not cut his hair or nails (until he has offered the sacrifice).” [مسلم۔ کتاب الاضاحی۔ باب النہی من دخل علیہم شر ذی الحجۃ]

23. Aishaؓ says: We performed Hajj with the Messenger of Allah ﷺ and performed Tawaf al-Ziyarah on the tenth day. Then Umm al-Mu’minin Safiyyah began menstruating. The Prophet ﷺ wished to approach her, so I said: “O Messenger of Allah! She is menstruating.” The Prophet ﷺ said: “Has she detained us here?” The people said: “She has already performed Tawaf al-Ziyarah on the tenth day.” The Prophet ﷺ said: “Then what is the matter? Let us depart.” [بخاری۔ کتاب المناسک۔ باب الزیارۃ یوم النحر]
From this hadith, the importance of Tawaf al-Ziyarah is evident: until the pilgrim performs Tawaf al-Ziyarah, his Hajj is not complete, nor can he depart from Makkah.

24. Abu Hurairahؓ says that once the Prophet ﷺ said during a sermon: “O people! Hajj has been made obligatory upon you, so perform Hajj.” A man (Aqra‘ bin Habis) asked: “Every year, O Messenger of Allah!?” The Prophet ﷺ remained silent. The man repeated the question three times. Then the Prophet ﷺ said: “If I had said yes, it would have become obligatory every year, and you would not have been able to fulfill it. So leave me as long as I leave you (do not ask further). For those before you were destroyed because they asked too many questions of their prophets and differed with them. So when I command you to do something, do as much of it as you can, and when I forbid you from something, then refrain from it.” [مسلم۔ کتاب الفضائل۔ باب توقیرہﷺ وترک اکثار سوالہ عما لا ضرورۃالیہ، الخ، ابن ماجہ باب اتباع السنہ آخری حدیث]

Muslims Who Consider Sacrifice a Waste of Wealth:

This detailed explanation of the issues of Hajj and especially sacrifice had to be given because there are now some people among the Muslims who consider sacrifice unnecessary. Sometimes they say that sacrifice is only in Makkah and for the pilgrims, and that the sacrifices we offer in every city and town have no basis. Sometimes they call it a waste of meat and money, and sometimes they feel that the amount spent on sacrifices could be used to build many housing projects for the needy. And sometimes they say that it is better to give the amount spent on a sacrifice as charity. All these points are answered and refuted in the above hadiths. Such people are, in fact, overawed by Westernism and Western culture, are its admirers, and are well-off people. If they spend twice as much as the cost of sacrifice on cinema-going and their own pleasures, it is not considered a waste of wealth in their eyes. But in sacrifice, they see all kinds of losses. In any case, all their statements are examples of “the bad-natured find many excuses.” They have no real sympathy for the needy and poor, and even if the government were to make such a scheme, they would never be willing to contribute to that fund themselves. Their real purpose is only that, despite not offering the sacrifice, they should not be considered miserly or ‘thieves’ in the eyes of Muslims. (For a detailed discussion of such people’s arguments and their refutation, see my book “Aina-e-Parveziyat,” Part Three.)