Surah Hajj ayat 28 Tafsir Quran 22:28

﴿لِّيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ۖ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ﴾
[ الحج: 28]

22:28 That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.

that they may witness that they may be present before things that are of benefit to them in this world such as commerce or of benefit in the Hereafter or in both — all of which are valid alternative opinions — and mention God’s Name on appointed days namely the ten days of Dhū’l-Hijja or the Day of ‘Arafa or from the Day of Immolation up to the last days of tashrīq — all of which are valid alternative opinions — over the livestock which He has provided them such as the camels cows and sheep immolated on the Day of the ‘Īd and any subsequent offerings or sacrifices. “So eat thereof if it be recommended and feed the wretched poor” that is the one in dire poverty.

They shall be eager to respond to your call to observe facts and events considered a source of knowledge, and to participate in the intercourse of life and envisage the spiritual and the deeply moving sacred events and associations dating back as the most ancient times. And they will extoll and proclaim the glorious attributes of Allah throughout the predetermined days in appreciation of Allahs blessings, and be impelled to the feeling of gratitude and gratefulness for what He provided for them of cattle for sacrifice, and to fulfill what He has enjoined Thus: Eat there from if you may and feed the indigent and the needy who are in need of Zakat (alms), for zakat is but the vehicle of prayer

That they may witness things that are of benefit to them, and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them.
Then eat thereof and feed therewith the poor having a hard time ( 28 )Then let them complete their prescribed duties and perform their vows, and circumambulate the 'Atiq House ( 29 ) Hajj Brings benefits in this World and in the Hereafter لِّيَشْهَدُوا مَنَافِعَ لَهُمْ ( That they may witness things that are of benefit to them, ) Ibn 'Abbas said, "Benefits in this world and in the Hereafter." Benefits of the Hereafter includes Allah's pleasure.
Material benefits in this world include sacrificial animals and trade." This was also the view of Mujahid and others, that the benefits come in this world and in the Hereafter.
This is like the Ayah لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ ( There is no sin on you if you seek the bounty of your Lord )( 2:198 ). وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ( and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice ).) Shu'bah and Hushaym narrated from Abu Bishr from Sa'id from Ibn 'Abbas, "The appointed days are the ten days ( of Dhul-Hijjah ).
Al-Bukhari narrated this with a disconnected chain in a manner denoting his approval of it.
Something similar was narrated from Abu Musa Al-Ash'ari, Mujahid, Qatadah, 'Ata', Sa'id bin Jubayr, Al-Hasan, Ad-Dahhak, 'Ata' Al-Khurasani and Ibrahim An-Nakha'i. Al-Bukhari recorded from Ibn 'Abbas that the Prophet ﷺ said: مَا الْعَمَلُ فِي أَيَّامٍ أَفْضَلَ مِنْهَا فِي هَذِهِ ( No deeds are more virtuous than deeds done on these days. ) They said, "Not even Jihad for the sake of Allah?" He said, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ إِلَّا رَجُلٌ يَخْرُجُ يُخَاطِرُ بِنَفْسِهِ وَمَالِهِ فَلَمْ يَرْجِعْ بِشَيْءٍ ( Not even Jihad for the sake of Allah, unless a man goes out risking himself and his wealth for the sake of Allah, and does not come back with anything. ) Imam Ahmad recorded that Ibn 'Umar said, "The Messenger of Allah ﷺ said: مَا مِنْ أَيَّامٍ أَعْظَمَ عِنْدَ اللهِ وَلَا أَحَبُّ إِلَيْهِ الْعَمَلُ فِيهِنَّ مِنْ هَذِهِ الْأَيَّامِ الْعَشْرِ فَأَكْثِرُوا فِيهِنَّ مِنَ التَّهْلِيلِ وَالتَّكْبِيرِ وَالتَّحْمِيدِ ( There are no days that are greater before Allah or in which deeds are more beloved to Him than these ten days, so increase your Tahlil, Takbir, and Tahmid during these days. ) Al-Bukhari said, "Ibn 'Umar and Abu Hurayrah used to go out in the marketplace during the ten days and say Takbir, and the people would say Takbir when they said Takbir." These ten days include the day of 'Arafah.
It was recorded in Sahih Muslim that Abu Qatadah said, "The Messenger of Allah ﷺ was asked about fasting on the day of 'Arafah, and he said, أَحْتَسِبُ عَلَى اللهِ أَنْ يُكَفِّرَ السَّنَةَ الْمَاضِيَةَ وَالْآتِيَةَ ( I hope by Allah that it will be an expiation for the previous year and the coming year. ) These ten days include the day of An-Nahr ( Sacrifice ), which is the greatest day of Hajj, and it was recorded in a Hadith that it is the most virtous day to Allah. عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ( over the beast of cattle that He has provided for them. ) means, camels, cattle and sheep, as Allah explained in Surat Al-An'am: ثَمَانِيَةَ أَزْوَاجٍ ( eight pairs )( 6:143 ). فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ( Then eat thereof and feed therewith the poor having a hard time. ) It was recorded that when the Messenger of Allah ﷺ offered his sacrifice, he commanded that part of each animal should be taken and cooked, and he ate some of the meat and drank some of the broth. فَكُلُوا مِنْهَا ( Then eat thereof ) Hushaym narrated from Husayn, from Mujahid, "This is like the Ayat: وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ( But when you finish the Ihram, you may hunt )( 5:2 ) فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ ( Then when the (Jumu'ah ) Salah ( prayer ) is ended, you may disperse through the land)( 62:10 )." This was the view favored by Ibn Jarir in his Tafsir. الْبَائِسَ الْفَقِيرَ ( the poor having a hard time. ) 'Ikrimah said, "This means the one who is in desperate need whose poverty is apparent, and the poor person who is too proud to ask others for help." Mujahid said, "The one who does not stretch forth his hand ( to ask for help )." ثُمَّ لْيَقْضُوا تَفَثَهُمْ ( Then let them complete their prescribed duties ) 'Ali bin Abi Talhah reported that Ibn 'Abbas said, "This means ending Ihram by shaving one's head, putting on one's ordinary clothes, trimming one's nails and so on." This was also reported from him by 'Ata' and Mujahid.
This was also the view of 'Ikrimah and Muhammad bin Ka'b Al-Qurazi. وَلْيُوفُوا نُذُورَهُمْ ( and perform their vows, ) 'Ali bin Abi Talhah reported that Ibn 'Abbas said, this means any vows made about sacrificing a camel. وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ( and circumambulate the 'Atiq House. ) Mujahid said, "This means the Tawaf which is obligatory on the day of Sacrifice." Ibn Abi Hatim recorded that Abu Hamzah said, "Ibn 'Abbas said to me: 'Have you read in Surat Al-Hajj where Allah says: وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ( and circumambulate the 'Atiq House. ) The end of rituals is the Tawaf around the 'Atiq House.'" I say, this is what the Messenger of Allah ﷺ did.
When he came back from Mina on the day of Sacrifice, he began with stoning the Jamrah, stoning it with seven pebbles, then he offered his sacrifice and shaved his head, then he departed and circumambulated the House." In the Two Sahihs it was recorded that Ibn 'Abbas said, "The people were commanded to end their visit to the Ka'bah by circumambulating the House, but menstruating women are exempt from this. بِالْبَيْتِ الْعَتِيقِ ( the 'Atiq House ) the area from behind Al-Hijr, because this was originally part of the Ka'bah built by Ibrahim, but the Quraysh exculded it from the House ( when they had to rebuild it ) because they were short of funds.
The Messenger of Allah ﷺ included it in his Tawaf and said that it is part of the House.
He did not acknowledge the two Shami corners, because they were not built precisely upon the original foundations of Ibrahim.
Qatadah narrated that Al-Hasan Al-Basri commented on the Ayah, وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ( and circumambulate the 'Atiq House. ) "Because it is the first House established for mankind." This was also the view of 'Abdur-Rahman bin Zayd bin Aslam.
It was recorded that 'Ikrimah said, "It was called Al-Bayt Al-'Atiq because it survived ( U'tiqa ) from the flood at the time of Nuh." Khusayf said, "It was called Al-Bayt Al-'Atiq because it was never conquered by any tyrant."

(22:28) so that they may witness the benefits that have been made available here for them: *48 and during the known appointed days, they should mention the name of Allah over the cattle He has provided them : *49 then they may eat their flesh and also give of it to the indigent and needy. *50

That they may witness benefits for themselves meaning

*48) " The benefits " include both religious and worldly benefits.
It was due mainly to the Ka`bah that during the period of 2500 years between the times of Prophet Abraham and the Holy Prophet, the Arabs, in spite of their tribal life, remained attached to one central place and continued to visit it from all parts of Arabia for performing Hajj year after year.
This in turn preserved their language, their culture and their Arab identity.
Then during the course of the year they were afforded at least four months of perfect peace when anybody and everybody could safely travel alone or in trade caravans; thus the ritual of Hajj was directly beneficial to economic life of the country as well.
For details see III: 97 and E.N's 80, 81 thereof, and V: 97 and E.N.
113 thereof.

*49) " The cattle " here imply the camel, cow, sheep and goat as has been clearly mentioned in VI:142-144." .
.
.
they should mention the name of Allah over the cattle " implies that they should slaughter the cattle for Allah's.
sake and in His name, as is clear from the subsequent sentences.
Allah's name should be recited at the time the cattle are slaughtered to show that the Muslims are to slaughter and sacrifice animals in Allah's name alone so as to distinguish them from the disbelievers who slaughtered animals without mentioning Allah's name or by mentioning other names than that of Allah.

As regards " the known appointed days ", there is a difference of opinion as to their exact identity.
Some of the opinions as to what the " appointed days " mean are:
( 1 ) The first ten days of Zil-Hajj.
This view is supported by Ibn `Abbas, Hasan Basri, Ibrahim Nakha`i, Qatadah and several other Companions and their followers.
Imams Abu Hanifah, Shafi`i and Ahmad bin Hanbal have also favoured this view.

( 2 ) The tenth of Zil-Hajj and the three days following it.
This view is supported by Ibn 'Abbas, Ibn `Umar, Ibrahim Nakha`i, Hasan and `Ata'.
Imams Shafi`i and Ahmad are also reported to have favoured this in a saying each.

( 3 ) The tenth day of Zil-Hajj and the two following days.
This view has been supported by Hadrat `Umar, `Ali, Ibn `Umar, Ibn `Abbas, Anas bin Malik, Abu Hurairah, Said bin Musayyab and Said bin Jubair.
Sufyan Thauri, Imam Malik, Imam Abu Yusuf and Imam Muhammad from among the Jurists have also adopted it, and the Hanafites and the Malikites are also generally agreed on this.


*50) The imperative mood of the verb has given rise to the misunderstanding that it is obligatory to eat their flesh and also to give of it to the needy people, Imams Shafi`i and Malik opine that it is good to eat of it and it is obligatory to give of it to others.
According to Imam Abu Hanifah, both these things are permitted but are not obligatory.
It is good to eat of it, for the people in the days of ignorance considered it unlawful to eat sacrificial meat of their own animals, and it is good to give of it to the poor by way of help.
Ibn Jarir has cited instances from Hasan Basri, `Ata', Mujahid and Ibrahim Nakha`i to prove that the imperative mood dces not always imply a command, as for example in V: 2 and LXII: 10.
Thus, " ....
give of it to the indigent " does not mean that the flesh cannot be given to a rich person for the Companions of the Holy Prophet used to give of it to their friends, neighbours, relatives whether they were rich or poor.
According to Ibn `Umar, one-third of the flesh may be consumed at home, one-third may be given to the neighbours and the remaining one-third distributed among the needy.

 

That they may witness things that are of benefit to them, and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them.
Then eat thereof and feed therewith the poor having a hard time ( 28 )Then let them complete their prescribed duties and perform their vows, and circumambulate the 'Atiq House ( 29 ) Hajj Brings benefits in this World and in the Hereafter لِّيَشْهَدُوا مَنَافِعَ لَهُمْ ( That they may witness things that are of benefit to them, ) Ibn 'Abbas said, "Benefits in this world and in the Hereafter." Benefits of the Hereafter includes Allah's pleasure.
Material benefits in this world include sacrificial animals and trade." This was also the view of Mujahid and others, that the benefits come in this world and in the Hereafter.
This is like the Ayah لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ ( There is no sin on you if you seek the bounty of your Lord )( 2:198 ). وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ( and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice ).) Shu'bah and Hushaym narrated from Abu Bishr from Sa'id from Ibn 'Abbas, "The appointed days are the ten days ( of Dhul-Hijjah ).
Al-Bukhari narrated this with a disconnected chain in a manner denoting his approval of it.
Something similar was narrated from Abu Musa Al-Ash'ari, Mujahid, Qatadah, 'Ata', Sa'id bin Jubayr, Al-Hasan, Ad-Dahhak, 'Ata' Al-Khurasani and Ibrahim An-Nakha'i. Al-Bukhari recorded from Ibn 'Abbas that the Prophet ﷺ said: مَا الْعَمَلُ فِي أَيَّامٍ أَفْضَلَ مِنْهَا فِي هَذِهِ ( No deeds are more virtuous than deeds done on these days. ) They said, "Not even Jihad for the sake of Allah?" He said, وَلَا الْجِهَادُ فِي سَبِيلِ اللهِ إِلَّا رَجُلٌ يَخْرُجُ يُخَاطِرُ بِنَفْسِهِ وَمَالِهِ فَلَمْ يَرْجِعْ بِشَيْءٍ ( Not even Jihad for the sake of Allah, unless a man goes out risking himself and his wealth for the sake of Allah, and does not come back with anything. ) Imam Ahmad recorded that Ibn 'Umar said, "The Messenger of Allah ﷺ said: مَا مِنْ أَيَّامٍ أَعْظَمَ عِنْدَ اللهِ وَلَا أَحَبُّ إِلَيْهِ الْعَمَلُ فِيهِنَّ مِنْ هَذِهِ الْأَيَّامِ الْعَشْرِ فَأَكْثِرُوا فِيهِنَّ مِنَ التَّهْلِيلِ وَالتَّكْبِيرِ وَالتَّحْمِيدِ ( There are no days that are greater before Allah or in which deeds are more beloved to Him than these ten days, so increase your Tahlil, Takbir, and Tahmid during these days. ) Al-Bukhari said, "Ibn 'Umar and Abu Hurayrah used to go out in the marketplace during the ten days and say Takbir, and the people would say Takbir when they said Takbir." These ten days include the day of 'Arafah.
It was recorded in Sahih Muslim that Abu Qatadah said, "The Messenger of Allah ﷺ was asked about fasting on the day of 'Arafah, and he said, أَحْتَسِبُ عَلَى اللهِ أَنْ يُكَفِّرَ السَّنَةَ الْمَاضِيَةَ وَالْآتِيَةَ ( I hope by Allah that it will be an expiation for the previous year and the coming year. ) These ten days include the day of An-Nahr ( Sacrifice ), which is the greatest day of Hajj, and it was recorded in a Hadith that it is the most virtous day to Allah. عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ ( over the beast of cattle that He has provided for them. ) means, camels, cattle and sheep, as Allah explained in Surat Al-An'am: ثَمَانِيَةَ أَزْوَاجٍ ( eight pairs )( 6:143 ). فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ( Then eat thereof and feed therewith the poor having a hard time. ) It was recorded that when the Messenger of Allah ﷺ offered his sacrifice, he commanded that part of each animal should be taken and cooked, and he ate some of the meat and drank some of the broth. فَكُلُوا مِنْهَا ( Then eat thereof ) Hushaym narrated from Husayn, from Mujahid, "This is like the Ayat: وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ( But when you finish the Ihram, you may hunt )( 5:2 ) فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ ( Then when the (Jumu'ah ) Salah ( prayer ) is ended, you may disperse through the land)( 62:10 )." This was the view favored by Ibn Jarir in his Tafsir. الْبَائِسَ الْفَقِيرَ ( the poor having a hard time. ) 'Ikrimah said, "This means the one who is in desperate need whose poverty is apparent, and the poor person who is too proud to ask others for help." Mujahid said, "The one who does not stretch forth his hand ( to ask for help )." ثُمَّ لْيَقْضُوا تَفَثَهُمْ ( Then let them complete their prescribed duties ) 'Ali bin Abi Talhah reported that Ibn 'Abbas said, "This means ending Ihram by shaving one's head, putting on one's ordinary clothes, trimming one's nails and so on." This was also reported from him by 'Ata' and Mujahid.
This was also the view of 'Ikrimah and Muhammad bin Ka'b Al-Qurazi. وَلْيُوفُوا نُذُورَهُمْ ( and perform their vows, ) 'Ali bin Abi Talhah reported that Ibn 'Abbas said, this means any vows made about sacrificing a camel. وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ( and circumambulate the 'Atiq House. ) Mujahid said, "This means the Tawaf which is obligatory on the day of Sacrifice." Ibn Abi Hatim recorded that Abu Hamzah said, "Ibn 'Abbas said to me: 'Have you read in Surat Al-Hajj where Allah says: وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ( and circumambulate the 'Atiq House. ) The end of rituals is the Tawaf around the 'Atiq House.'" I say, this is what the Messenger of Allah ﷺ did.
When he came back from Mina on the day of Sacrifice, he began with stoning the Jamrah, stoning it with seven pebbles, then he offered his sacrifice and shaved his head, then he departed and circumambulated the House." In the Two Sahihs it was recorded that Ibn 'Abbas said, "The people were commanded to end their visit to the Ka'bah by circumambulating the House, but menstruating women are exempt from this. بِالْبَيْتِ الْعَتِيقِ ( the 'Atiq House ) the area from behind Al-Hijr, because this was originally part of the Ka'bah built by Ibrahim, but the Quraysh exculded it from the House ( when they had to rebuild it ) because they were short of funds.
The Messenger of Allah ﷺ included it in his Tawaf and said that it is part of the House.
He did not acknowledge the two Shami corners, because they were not built precisely upon the original foundations of Ibrahim.
Qatadah narrated that Al-Hasan Al-Basri commented on the Ayah, وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ( and circumambulate the 'Atiq House. ) "Because it is the first House established for mankind." This was also the view of 'Abdur-Rahman bin Zayd bin Aslam.
It was recorded that 'Ikrimah said, "It was called Al-Bayt Al-'Atiq because it survived ( U'tiqa ) from the flood at the time of Nuh." Khusayf said, "It was called Al-Bayt Al-'Atiq because it was never conquered by any tyrant."

( That they may witness things that are of benefit to them ) the benefits of this worldly life and the benefits of the Hereafter; the benefit of the Hereafter through supplications and worship and the benefit of this worldly life through trade and making profit ( and mention the name of Allah ) and so that they mention the name of Allah ( on appointed days ) on well known days, the days of tashriq ( over the beast of cattle that He hath bestowed upon them ) the beast of cattle offered for immolation. ( Then eat thereof ) eat from the beasts of cattle you immolated ( and feed therewith the poor unfortunate ).

That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the Name of Allah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul-Hijjah), over the beast of cattle that He has provided for them (for sacrifice) (at the time of their slaughtering by saying: Bismillah, WAllahu-Akbar, Allahumma Minka wa Ilaik). Then eat thereof and feed therewith the poor who have a very hard time.

Page 335 English transliteration