سُوْرَةُ الْحَجِّ
Surah Al-Hajj (22) — Ayah 37
لَن يَنَالَ ٱللَّهَ لُحُومُهَا وَلَا دِمَآؤُهَا وَلَـٰكِن يَنَالُهُ ٱلتَّقْوَىٰ مِنكُمْ ۚ كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ ۗ وَبَشِّرِ ٱلْمُحْسِنِينَ ﴿37﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
It is neither their meat nor their blood that reaches Allâh, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allâh for His Guidance to you. And give glad tidings (O Muhammad صلى الله عليه وسلم) to the Muhsinûn (doers of good).
Word by Word — Arabic, Transliteration & Meaning
لَن
lan
Will not
يَنَالَ
yanāla
reach
ٱللَّهَ
l-laha
Allah
لُحُومُهَا
luḥūmuhā
their meat
وَلَا
walā
and not
دِمَآؤُهَا
dimāuhā
their blood
وَلَـٰكِن
walākin
but
يَنَالُهُ
yanāluhu
reaches Him
ٱلتَّقْوَىٰ
l-taqwā
the piety
مِنكُمْ ۚ
minkum
from you
كَذَٰلِكَ
kadhālika
Thus
سَخَّرَهَا
sakharahā
He subjected them
لَكُمْ
lakum
to you
لِتُكَبِّرُوا۟
litukabbirū
so that you may magnify
ٱللَّهَ
l-laha
Allah
عَلَىٰ
ʿalā
for
مَا
mā
what
هَدَىٰكُمْ ۗ
hadākum
He has guided you
وَبَشِّرِ
wabashiri
And give glad tidings
ٱلْمُحْسِنِينَ
l-muḥ'sinīna
(to) the good-doers
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
37. Neither their meat nor their blood reaches Allah, but what reaches Him is your piety [61]. Thus We have subjected them to you so that you may magnify Allah (as a form of gratitude) for having guided you [62]. And (O Prophet), give glad tidings [63] to those who do good.
[61] It was the habit of the polytheists that when they slaughtered a sacrificial animal in the name of an idol, they would place its meat before the idol and smear its blood on the body of the idol. The meat placed before the idols would be used by the caretakers of those idols, and they would also clean those idols afterward. And when they sacrificed in the name of Allah, they would also place the meat before the Ka'bah and smear its blood on the walls of the Ka'bah or sprinkle its blood upon it. In their view, the purpose of sacrifice was to present its meat and blood. In this verse, Allah Almighty refutes this ignorant belief, stating that Allah has no need for the meat or blood of your sacrificial animals. Blood is, in any case, a forbidden and impure thing, and the meat you may eat yourselves and feed to others. Allah only looks at the intention, sincerity, and love with which you present this sacrifice before Him. The more sincerity and piety there is in your intention, that is the value and worth of the sacrifice in the sight of Allah.
Conditions for the Acceptance of Sacrifice and Forms of Deficiency in Intention:
Some people perform the sacrifice merely as a ritual. Some do it so that their children do not have to wait for meat from others. Some wealthy people do it so that others do not reproach them. And some sacrifice a fat, fine, and expensive animal so that they may gain fame among the people. And some, out of miserliness, sacrifice a weak and defective animal. All such people should keep this in mind: Allah Almighty only looks at whether the servant has performed the sacrifice out of gratitude and thankfulness to Allah, with eagerness and love, or not. If someone's intention is flawed, then even if he sacrifices a fat and healthy animal, how much benefit will he get from it?
[62] One meaning of proclaiming greatness is that at the time of slaughter, one should recite ﴿بسم الله الله اكبر﴾ or ﴿بسم الله والله اكبر﴾, and for expressing gratitude: ﴿اللهم منك ولك﴾ (that is, O Allah! This sacrificial animal was granted by You, and I am sacrificing it for Your pleasure).
[63]
Rulings of Resemblance to Pilgrims for Those Not Performing Hajj:
When the oppressed Muslims migrated from Makkah to Madinah, they were afflicted with various sorrows and worries. The grief of leaving their homes and beloved homeland, the discomfort of the climate in Madinah, concern for livelihood, and memories of the persecutions by the disbelievers of Makkah, which would make them restless. Furthermore, even after coming to Madinah, the disbelievers of Makkah did not leave them alone. In addition, a great sorrow for the Muslims was being distanced from the Sacred House (the Ka'bah), which they could no longer even see. Performing the rites of Hajj and Umrah was out of the question. In these circumstances, Allah Almighty comforted the Muslims by saying that Allah Himself is defending them against the disbelievers and will gradually create such conditions that all paths will open for the Muslims, and their enemies will ultimately be disappointed and ruined. In addition, Muslims were given several rulings by which their longing to perform the rites of Hajj and Umrah could be somewhat alleviated, and in these rulings, there is also a resemblance to those performing Hajj. For example, Muslims were commanded that every person of means among them should offer a sacrifice on the 10th of Dhul-Hijjah; thus, the Messenger of Allah ﷺ offered sacrifice in Madinah for ten years. Also, Muslims were instructed that whoever intends to offer a sacrifice should not have a haircut or trim their nails from the sighting of the moon of Dhul-Hijjah until the sacrifice is performed. Furthermore, Muslims may send their sacrificial animals to the Sacred House through someone else. Also, during the days of Tashreeq, they should recite the Takbeerat just as the pilgrims remember Allah during those days.
[61] It was the habit of the polytheists that when they slaughtered a sacrificial animal in the name of an idol, they would place its meat before the idol and smear its blood on the body of the idol. The meat placed before the idols would be used by the caretakers of those idols, and they would also clean those idols afterward. And when they sacrificed in the name of Allah, they would also place the meat before the Ka'bah and smear its blood on the walls of the Ka'bah or sprinkle its blood upon it. In their view, the purpose of sacrifice was to present its meat and blood. In this verse, Allah Almighty refutes this ignorant belief, stating that Allah has no need for the meat or blood of your sacrificial animals. Blood is, in any case, a forbidden and impure thing, and the meat you may eat yourselves and feed to others. Allah only looks at the intention, sincerity, and love with which you present this sacrifice before Him. The more sincerity and piety there is in your intention, that is the value and worth of the sacrifice in the sight of Allah.
Conditions for the Acceptance of Sacrifice and Forms of Deficiency in Intention:
Some people perform the sacrifice merely as a ritual. Some do it so that their children do not have to wait for meat from others. Some wealthy people do it so that others do not reproach them. And some sacrifice a fat, fine, and expensive animal so that they may gain fame among the people. And some, out of miserliness, sacrifice a weak and defective animal. All such people should keep this in mind: Allah Almighty only looks at whether the servant has performed the sacrifice out of gratitude and thankfulness to Allah, with eagerness and love, or not. If someone's intention is flawed, then even if he sacrifices a fat and healthy animal, how much benefit will he get from it?
[62] One meaning of proclaiming greatness is that at the time of slaughter, one should recite ﴿بسم الله الله اكبر﴾ or ﴿بسم الله والله اكبر﴾, and for expressing gratitude: ﴿اللهم منك ولك﴾ (that is, O Allah! This sacrificial animal was granted by You, and I am sacrificing it for Your pleasure).
[63]
Rulings of Resemblance to Pilgrims for Those Not Performing Hajj:
When the oppressed Muslims migrated from Makkah to Madinah, they were afflicted with various sorrows and worries. The grief of leaving their homes and beloved homeland, the discomfort of the climate in Madinah, concern for livelihood, and memories of the persecutions by the disbelievers of Makkah, which would make them restless. Furthermore, even after coming to Madinah, the disbelievers of Makkah did not leave them alone. In addition, a great sorrow for the Muslims was being distanced from the Sacred House (the Ka'bah), which they could no longer even see. Performing the rites of Hajj and Umrah was out of the question. In these circumstances, Allah Almighty comforted the Muslims by saying that Allah Himself is defending them against the disbelievers and will gradually create such conditions that all paths will open for the Muslims, and their enemies will ultimately be disappointed and ruined. In addition, Muslims were given several rulings by which their longing to perform the rites of Hajj and Umrah could be somewhat alleviated, and in these rulings, there is also a resemblance to those performing Hajj. For example, Muslims were commanded that every person of means among them should offer a sacrifice on the 10th of Dhul-Hijjah; thus, the Messenger of Allah ﷺ offered sacrifice in Madinah for ten years. Also, Muslims were instructed that whoever intends to offer a sacrifice should not have a haircut or trim their nails from the sighting of the moon of Dhul-Hijjah until the sacrifice is performed. Furthermore, Muslims may send their sacrificial animals to the Sacred House through someone else. Also, during the days of Tashreeq, they should recite the Takbeerat just as the pilgrims remember Allah during those days.
