Surah Hajj Ayat 28 in Arabic Text
Here you can read various translations of verse 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 the benefits (provided) for them, and celebrate the name of Allah, through the Days appointed, over the cattle which He has provided for them (for sacrifice): then eat ye thereof and feed the distressed ones in want.
to witness the benefits in store for them, and pronounce the name of Allah during the appointed days over the cattle that He has provided them. So eat of it and feed the distressed and the needy.
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.
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 hath bestowed upon them. Then eat thereof and feed therewith the poor unfortunate.
That they may witness (things) profitable to them and mention the Name of Allah on days well-known over such brute cattle as He has provided them. So eat thereof, and feed the miserable poor.”
to attain benefits and celebrate God’s name, on specified days, over the livestock He has provided for them- feed yourselves and the poor and unfortunate-
اپنے فائدے حاصل کرنے کو آجائیں اور ان مقرره دنوں میں اللہ کا نام یاد کریں اور چوپایوں پر جو پالتو ہیں۔ پس تم آپ بھی کھاؤ اور بھوکے فقیروں کو بھی کھلاؤ
Quran 22 Verse 28 Explanation
For those looking for commentary to help with the understanding of Surah Hajj ayat 28, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(22:28) to witness the benefits in store for them, and pronounce the name of Allah during the appointed days over the cattle that He has provided them. So eat of it and feed the distressed and the needy.
48. “The benefits” include both religious and worldly benefits. It was due mainly to the Kabah that during the period of 2500 years between the times of Prophet Abraham and the Prophet (peace be upon them), 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 (Surah Aal-Imran, Ayat 97) note 80-81 thereof, and (Surah Al-Maidah, Ayat 97) note 113 thereof.
49. “The cattle” here imply the camel, cow, sheep and goat as has been clearly mentioned in (Surah Al-Anaam, Ayat 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 to “the 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 Nakhai, Qatadah and several other companions and their followers. Imams Abu Hanifah, Shafai and Ahmad bin Hanbal have also favored this view.
(2) The tenth of Zil-Hajj and the three days following it. This view is supported by Ibn Abbas, Ibn Umar, Ibrahim Nakhai, Hasan and Ata. Imams Shafai and Ahmad are also reported to have favored this in a saying each.
(3) The tenth day of Zil-Hajj and the two following days. This view has been supported by 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 Shafai 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 Nakhai to prove that the imperative mood does not always imply a command, as for example in (Surah Al-Maidah, Ayat 2) 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 Prophet (peace be upon him) used to give of it to their friends, neighbors, 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 neighbors and the remaining one third distributed among the needy.
28. 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. 29. Then let them complete their prescribed duties and perform their vows, and circumambulate the `Atiq House.
Allah says: `This is what We have commanded you to do in the rituals (of Hajj), and this is the great reward that the person who does that will gain.’
(whoever honors the sacred things of Allah,) means, whoever avoids disobeying Him and does not transgress that which is sacred, and regards committing sin as a very serious matter,
(then that is better for him with his Lord.) means, he will attain much good and a great reward for doing that. Just as the one who does acts of obedience will earn a great reward, so too, the one who avoids sin will earn a great reward.
(The cattle are lawful to you, except those (that will be) mentioned to you.) means, `We have made permissible for you all the An`am (cattle etc.),’ and Allah has not instituted things like Bahirah or a Sa’ibah or a Wasilah or a Ham.
(except those mentioned to you.) the prohibition of Al-Maytah, blood, the flesh of swine, and that on which Allah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal — unless you are able to slaughter it (before its death) – and that which is sacrificed (slaughtered) on An-Nusub. This was the view of Ibn Jarir, who recorded it from Qatadah.
(So shun the Rijis of the idols, and shun false speech.) From this it is clear what Ar-Rijs means, i.e., avoid the abomination, which means idols. Shirk is mentioned in conjunction with false speech, as in the Ayah:
(Say: “(But) the things that my Lord has indeed forbidden are Al-Fawahish (immoral sins) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge”.) ﴿7:33﴾ This includes bearing false witness. In the Two Sahihs it was reported from Abu Bakrah that the Messenger of Allah said:
(Shall I not tell you about the worst of major sins) We said, “Yes, O Messenger of Allah.” He said:
(and indeed giving false statements, and indeed bearing false witness…) and he kept on repeating it until we wished that he would stop.” Imam Ahmad recorded that Khuraym bin Fatik Al-Asadi said, “The Messenger of Allah prayed As-Subh (Al-Fajr), and when he had finished, he stood up and said:
(Bearing false witness is on a par with the association of others with Allah.) Then he recited this Ayah:
(So shun the Rijs of the idols, and shun lying speech. Hunafa’ Lillah, not associating partners unto Him;)
(Hunafa’ Lillah) means, sincerely submitting to Him Alone, shunning falsehood and seeking the truth. Allah says:
(not associating partners unto Him;) Then Allah gives a likeness of the idolator in his misguidance and being doomed and being far away from true guidance, and says:
(and whoever assigns partners to Allah, it is as if he had fallen from the sky,) meaning,
(the birds caught him in midair,)
(or the wind had thrown him to a far off place.) means, remote and desolate, dangerous for anyone who lands there. Hence it says in the Hadith of Al-Bara’:
(When the angels of death take the soul of the disbeliever in death, they take his soul up to the heaven, but the gates of heaven are not opened for him; on the contrary, his soul is thrown down from there.) Then he recited this Ayah. The Hadith has already been quoted in our explanation of Surah Ibrahim. Allah gives another parable of the idolators in Surat Al-An`am, where He says:
(Say: “Shall we invoke others besides Allah, that can do us neither good nor can harm us, and shall we turn back on our heels after Allah has guided us — like one whom the Shayaلtin have made to go astray in the land in confusion, his companions calling him to guidance (saying): `Come to us.”’ Say: “Verily, Allah’s guidance is the only guidance.”) ﴿6:71﴾
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