Tafseer of The Pilgrimage · Al-Hajj · 22:29
Then let them end their untidiness and fulfill their vows and perform Tawaf around the ancient House."
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
His words ثُمَّ لْيَقْضُوا تَفَثَهُمْ — He, exalted be His praise, says: let them then complete the rites of the pilgrimage (ḥajj) that are incumbent upon them: the shaving of the head, the trimming of the moustache, the throwing at the stoning-pillar (jamra), and the circumambulation around the House.
In the same manner as we have said this, the exegetes have likewise said it.
Mention of those who said this: Ibn Abī al-Shawārib related to us, saying: Yazīd related to me, saying: al-Ashʿath ibn Sawwār informed us, on the authority of Nāfiʿ, on the authority of Ibn ʿUmar, that he said concerning ثُمَّ لْيَقْضُوا تَفَثَهُمْ : "That is what they have as a duty during the pilgrimage."
Ḥumayd ibn Masʿada related to us, saying: Yazīd related to us, saying: al-Ashʿath related to me, on the authority of Nāfiʿ, on the authority of Ibn ʿUmar: "Al-tafath encompasses all the rites of the pilgrimage."
He said: Hushaym related to us, saying: ʿAbd al-Malik informed us, on the authority of ʿAṭāʾ, on the authority of Ibn ʿAbbās, that he said concerning ثُمَّ لْيَقْضُوا تَفَثَهُمْ : "Al-tafath is: the shaving of the head, the trimming of the moustache, the plucking of the underarm hair, the shaving of the pubic hair, the cutting of the nails, the trimming of the cheeks, the throwing at the jamra-pillars, the standing at ʿArafa and at al-Muzdalifa."
Ḥumayd related to us, saying: Bishr ibn al-Mufaḍḍal related to us, saying: Khālid related to us, on the authority of ʿIkrima: "Al-tafath is: hair and nails."
Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Khālid, on the authority of ʿIkrima — the same.
Yūnus related to me, saying: Ibn Wahb informed us, saying: Abū Ṣakhr informed me, on the authority of Muḥammad ibn Kaʿb al-Quraẓī, that he used to say concerning this verse ثُمَّ لْيَقْضُوا تَفَثَهُمْ : "The throwing at the jamra-pillars, the slaughtering of the sacrificial animal, the trimming of the moustache and the beard and the nails, the circumambulation around the House and around al-Ṣafā and al-Marwa."
Muḥammad ibn al-Muthannā related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Shuʿba related to us, on the authority of al-Ḥakam, on the authority of Mujāhid, that he said concerning this verse ثُمَّ لْيَقْضُوا تَفَثَهُمْ : "That is the shaving of the head," and he mentioned further pilgrimage acts of which Shuʿba said: "which I no longer remember."
He said: Ibn Abī ʿAdī related to us, on the authority of Shuʿba, on the authority of al-Ḥakam, on the authority of Mujāhid — the same.
Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us. And al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us — both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: concerning ثُمَّ لْيَقْضُوا تَفَثَهُمْ — he said: "The shaving of the head, the shaving of the pubic hair, the cutting of the nails, the trimming of the moustache, the throwing at the jamra-pillars, and the trimming of the beard."
Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, on the authority of Mujāhid — the same; except that in his narration he did not mention "the trimming of the beard."
Naṣr ibn ʿAbd al-Raḥmān al-Awdī related to me, saying: al-Muḥāribī related to us: "I heard a man ask Ibn Jurayj about His words ثُمَّ لْيَقْضُوا تَفَثَهُمْ ." He said: "The trimming of the beard, the trimming of the moustache, the cutting of the nails, the plucking of the underarm hair, the shaving of the pubic hair, and the throwing at the jamra-pillars."
Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Hushaym related to us, saying: Manṣūr informed us, on the authority of al-Ḥasan; and Juwaybir informed us, on the authority of al-Ḍaḥḥāk — that they both said: "The shaving of the head."
It was related to me on the authority of al-Ḥusayn, saying: "I heard Abū Muʿādh say: ʿUbayd informed us, saying: I heard al-Ḍaḥḥāk say concerning ثُمَّ لْيَقْضُوا تَفَثَهُمْ : that means the shaving of the head."
Ibn ʿAbd al-Aʿlā related to us, saying: Muḥammad ibn Thawr related to us, on the authority of Maʿmar, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: "Al-tafath is the shaving of the head and the cutting of the nails."
Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His words ثُمَّ لْيَقْضُوا تَفَثَهُمْ : he says: "Their rites."
Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning ثُمَّ لْيَقْضُوا تَفَثَهُمْ : "Al-tafath is their state of consecration (iḥrām)."
ʿAlī related to me, saying: ʿAbd Allāh related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās, concerning ثُمَّ لْيَقْضُوا تَفَثَهُمْ : he said: "By al-tafath he means the divesting of their state of consecration (iḥrām): the shaving of the head, the putting on of ordinary clothing, the cutting of the nails, and the like."
Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of ʿAṭāʾ ibn al-Sāʾib: "Al-tafath is: the shaving of the hair, the cutting of the nails, the trimming of the moustache, the shaving of the pubic hair, and the entire performance of the pilgrimage."
And His words وَلْيُوفُوا نُذُورَهُمْ — He says: let them fulfill toward Allah what they have vowed concerning sacrificial animals, slaughter-beasts, and otherwise.
In the same manner as we have said this, the exegetes have likewise said it.
ʿAlī related to me, saying: ʿAbd Allāh related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās, concerning وَلْيُوفُوا نُذُورَهُمْ : "The slaughtering of the sacrificial animals that they have vowed."
Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us. And al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us — both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: وَلْيُوفُوا نُذُورَهُمْ — "The vow of the pilgrimage and the sacrificial animals, and everything that a person has imposed upon himself that is connected with the pilgrimage."
Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, on the authority of Mujāhid: وَلْيُوفُوا نُذُورَهُمْ — he said: "The vow of the pilgrimage and the sacrificial animals, and everything that a person has imposed upon himself that is connected with the pilgrimage."
And His words وَلْيَطَّوَّفُوا بالبَيْتِ العَتِيقِ — He says: let them perform the circumambulation around the Sacred House of Allah.
The exegetes differed concerning the meaning of the word al-ʿatīq in this place. Some said: the Sacred House is so named because Allah has set it free from the tyrants, so that they never succeeded in destroying it.
Mention of those who said this: Ibn ʿAbd al-Aʿlā related to us, saying: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of al-Zuhrī, that Ibn al-Zubayr said: "The House is called al-bayt al-ʿatīq (the freed House) because Allah has set it free from the tyrants."
Al-Ḥasan related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of al-Zuhrī, on the authority of Ibn al-Zubayr — the same.
Ibn Bashshār related to us, saying: Muʾammal related to us, saying: Sufyān related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: "It is called al-ʿatīq because it has been set free from the tyrants."
He said: Sufyān related to us, saying: Abū Hilāl related to us, on the authority of Qatāda: وَلْيَطَّوَّفُوا بالبَيْتِ العَتِيقِ — he said: "It has been set free from the tyrants."
Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us. And al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us — both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His words البَيْتِ العَتِيقِ : he said: "Allah has set it free from the tyrants" — that is, the Kaʿba.
Others said: It is called al-ʿatīq because no one among mankind owns it.
Mention of those who said this: Ibn Bashshār related to us, saying: Muʾammal related to us, saying: Sufyān related to us, on the authority of ʿUbayd, on the authority of Mujāhid: "It is called al-bayt al-ʿatīq because no one has any right of ownership over it."
Others said: It is so named because of its antiquity.
Mention of those who said this: Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning البَيْتِ العَتِيقِ : "Al-ʿatīq means the ancient, because it is ancient, just as one says: 'an old sword.' For it is the first House that was set up for mankind — Adam built it first, then Allah designated its place to Ibrāhīm after the flood, and Ibrāhīm and Ismāʿīl rebuilt it."
Abū Jaʿfar [al-Ṭabarī] said: All these opinions which we have mentioned from those from whom we have mentioned them, concerning البَيْتِ العَتِيقِ , are each valid in themselves. However, the most obvious interpretation in its outward sense is that of Ibn Zayd. But what Ibn al-Zubayr transmitted has the strongest claim to correctness — if what has been conveyed to me is authentic: Muḥammad ibn Sahl al-Bukhārī related to me, saying: ʿAbd Allāh ibn Ṣāliḥ related to us, saying: al-Layth informed me, on the authority of ʿAbd al-Raḥmān ibn Khālid ibn Musāfir, on the authority of al-Zuhrī, on the authority of Muḥammad ibn ʿUrwa, on the authority of ʿAbd Allāh ibn al-Zubayr, who said: "The Prophet ﷺ said: 'The House is called al-ʿatīq (the freed) because Allah has set it free from the tyrants, so that none of them ever gained complete mastery over it.'"
Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj: al-Zuhrī said: "It has reached us that the Prophet ﷺ said: 'The House is called al-bayt al-ʿatīq (the freed House) because Allah has set it free'" — then he mentioned it in like manner.
By the circumambulation around the Sacred House which the Most High — exalted be His praise — commands the pilgrim in this verse, is meant the circumambulation of the overflowing (ṭawāf al-ifāḍa), which is performed after the standing at ʿArafa: whether on the Day of Sacrifice or thereafter. Concerning this there is no disagreement among the exegetes.
Mention of the narration of some who said this: ʿAmr ibn Saʿīd al-Qurashī related to us, saying: al-Anṣārī related to us, on the authority of Ashʿath, on the authority of al-Ḥasan: وَلْيَطَّوَّفُوا بالبَيْتِ العَتِيقِ — he said: "The visitation circumambulation (ṭawāf al-ziyāra)."
Ibn ʿAbd al-Aʿlā related to us, saying: Khālid related to us, saying: al-Ashʿath related to us, that al-Ḥasan said concerning وَلْيَطَّوَّفُوا بالبَيْتِ العَتِيقِ : "The obligatory circumambulation."
ʿAlī related to me, saying: ʿAbd Allāh related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās, concerning وَلْيَطَّوَّفُوا بالبَيْتِ العَتِيقِ : "that is, the visiting of the House."
Yaʿqūb related to me, saying: Hushaym related to us, on the authority of Ḥajjāj and ʿAbd al-Malik, on the authority of ʿAṭāʾ, concerning وَلْيَطَّوَّفُوا بالبَيْتِ العَتِيقِ : "The circumambulation on the Day of Sacrifice."
Abū ʿAbd al-Raḥmān al-Barqī related to me, saying: ʿAmr ibn Abī Salama related to us: "I asked Zuhayr about Allah's words وَلْيَطَّوَّفُوا بالبَيْتِ العَتِيقِ ." He said: "The farewell circumambulation (ṭawāf al-wadāʿ)."
The Qurʾān-reciters differed in the reading of these words. The majority of the Kūfan reciters read: ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا — with a sukūn (rest-sign) on the lām in all three cases, out of a striving for ease of pronunciation. They did that just as they did with the pronoun huwa when it is preceded by a wāw, so that they say وَهْوَ عَلِيمٌ بِذاتِ الصُّدُورِ with a sukūn on the hāʾ. In like manner they treat the lām of the imperative verb when it is preceded by a connecting particle such as wāw, fāʾ, or thumma. Thus also read most of the Baṣran reciters, except Abū ʿAmr ibn al-ʿAlāʾ, who alone read the lām of ثُمَّ لْيَقْضُوا with kasra, on account of the fact that pausing before liyaqḍū after thumma is a good stopping-place, whereas it is not permissible to pause at the wāw or fāʾ. The reason that Abū ʿAmr advanced for his reading is a cogent reason from the standpoint of analogy; yet most reciters maintain the sukūn.
The correct view in this matter, in my judgment, is: both the sukūn and the kasra on the lām of "liyaqḍū" are two well-known readings and two current dialectal forms. Whichever of the two readings the reciter maintains, he hits the mark. Yet the kasra on the lām is therein specifically more in conformity with analogy, for the reason we mentioned for Abū ʿAmr. For whoever reads وَهْوَ عَلِيمٌ بِذاتِ الصُّدُورِ with a sukūn on the hāʾ at wāw and fāʾ, but moves the hāʾ at ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ — he ought likewise at ثُمَّ لْيَقْضُوا تَفَثَهُمْ to move the lām to the kasra at thumma, even though he maintains the sukūn at وَلْيُوفُوا نُذُورَهُمْ . It is also related from Abū ʿAbd al-Raḥmān al-Sulamī and al-Ḥasan al-Baṣrī that they move the lām at both thumma and wāw — and that is a well-known dialectal form. But most reciters maintain the sukūn at wāw and fāʾ, and that is the most well-known and most eloquent of the two dialectal forms in Arabic; hence the reading therewith pleases me most, above the kasra.
