22.29. Then let them make an end of their unkemptness and pay their vows and go around the ancient House. (Pickthall)
22.29. Dann sollen sie ihre Unreinlichkeit beseitigen und sollen ihre Gelübde erfüllen und sollen das altehrwürdige Haus umschreiten. (Ahmad v. Denffer)
22.29. Hierauf sollen sie ihre Ungepflegtheit beenden, ihre Gelübde erfüllen und den Umlauf um das alt(ehrwürdig)e Haus vollziehen." (Bubenheim)
22.29. Dann müssen sie den Zustand der eingestellten Körperpflege beenden, ihre Gelübde einlösen und das ehrwürdige Heilige Haus umschreiten. (Azhar)
22.29. Dann sollen sie ihren Schmutz entfernen, ihre Gelübde erfüllen und öfters Tawaf um das Ehrwürdige Haus vollziehen. (Zaidan)
22.29. Hierauf sollen sie die (durch den Weihezustand bedingte) körperliche Reinigung (tafath) abstellen (und Haare und Nägel schneiden), ihre Gelübde erfüllen und den Umgang um das altehrwürdige Haus machen." (Paret)
22.29. Dann sollen sie ihre persönliche Reinigung vollziehen und ihre Gelübde erfüllen und um das Altehrwürdige Haus wandeln." (Rasul)
Tafsir von Maududi für die Ayaat 26 bis 29
Recall to mind the time when We assigned the site of this House (the Ka`bah) to Abraham, saying, "Do not associate anything as a partner with Me; keep My House clean and pure ( 45 ) for those who go round it and for those who stand and bow down and prostrate (in worship), and make a proclamation to the people to come to you for Hajj from far and near, on foot and on lean ( 46 ) camels ( 47 ) 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 ) Then they should clean off their "dirt' ( 51 ) fulfil their vows ( 52 ) and go round the "Ancient House" . ( 53 )
Desc No: 45 Some commentators opine that the address to Prophet Abraham ends with v. 26 and say that the Command contained in v. 27 was addressed to the Holy Prophet; but this opinion does not fit in with the context. For it is obvious that this Command also was addressed to Prophet Abraham when he had built the Ka`bah. Moreover, the command implies that the House of Allah had been built for the worship of One Allah and there was general permission from the very first day for all worshippers to visit it for performing Hajj.
Desc No: 46 The expression "lean camels" has been deliberately used to depict the picture of the camels of pilgrims coming from far-off places to perform Hajj.
Desc No: 47 In my opinion the address to Prophet Abraham comes to an end with v. 27 and vv. 28-29 have been added to emphasize and give further instructions for the performance of Hajj. We have based this opinion on the use of the epithet "Ancient House of the Ka`bah". It could not have been used at the time when Prophet Abraham built it. (For further details about the construction of the Ka`bah see II: 125-129, III: 96, 97 and XIV: 35-41).
Desc No: 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.
Desc No: 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.
Desc No: 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.
Desc No: 51 It means that after performing the essential Hajj rites, one should put off Ihram, have a shave, bath, etc. for one is free from the restrictions of Ihram after Hajj. However, one is not allowed to have sexual relations with his wife till one has performed the Tawaf of Ziyarah or Ifadah.
Desc No: 52 That is, the vow one has made for that occasion.
Desc No: 53 The Arabic word `Atiq, which has been used for the Ka`bah, is very meaningful for it implies: (1) ancient, (2) free from the sovereignty and ownership of anyone, (3) honoured and revered. I am of the opinion that here the word Tawaf refers to the circumambulation performed on the tenth day of Zil-Hajj after setting aside Ihram, as the last ritual of Hajj, and is called Tawaf of Ifadah or Ziyarah (Visit). "
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