Sūrah 22
(The Pilgrimage)
(Madinan Period).
Title
The title is derived from verse 27 of this surah in which the Prophet (peace be on him) was directed to proclaim Hajj.
Period of Revelation
In this surah we find an amalgam of the characteristics of both the Makkan and Madinan sūrahs. Commentators on the Qur'an differ for this reason about whether the surah is Makkan or Madinan. In our view, however, the contents and style of the surah bear witness to the fact that a part of it was revealed in the last phase of the Makkan period of the Prophet's life, while the other part was revealed at the beginning of the Madinan period.
It is natural, therefore, that the surah should combine the characteristics of surahs of both the Makkan and Madinan periods. The content and style of the early part, however, clearly indicate that the surah was revealed in Makka, and most probably, during the last phase of the Makkan period, just a little before the Hijrah. This part concludes with verse 24.
From verse 25 onwards the tenor of the content suddenly changes and one has the distinct feeling that the portion commencing from this verse till the end of the surah was revealed during the Madinan period. It is not improbable that this portion might have been revealed in the month of Dhu al-Hijjah in the very first year after the Hijrah. This seems to be corroborated by the contents of verses 25 through 41 and the context of the revelation of verses 39-40. The migrants had then arrived in Madina only shortly after saying goodbye to their hearth and home. During the Hajj period they must have experienced some nostalgia for Makka, their home town, and found themselves reminiscing about the throngs of people bustling in and around Makka during the Hajj. They would also have been tormented by the fact that the Quraysh, who were immersed in polytheism, had prevented them even from visiting Makka. They would also have been waiting, expectantly, to receive God's permission to fight against those who had driven them out of their homes, had denied them the right to visit the Holy Mosque, and had forced them to live a life of misery and suffering for no other reason than that they wanted to follow the way prescribed for them by God.
This, then, was the right psychological background against which verses 25-41 were revealed. In these verses, it was clearly stated that the sole purpose of the construction of the Holy Mosque and of instituting the ritual of Hajj was that people may serve the One True God. The fact was, however, that blatant polytheism was rampant both in and around the Holy Mosque, whereas the followers of the One True God were barred from entering it. Thereafter, the Muslims were granted permission to fight against those oppressors, to dismantle their power, and to establish that righteous order of life under which goodness flourishes and evils are suppressed. According to 'Abd Allah ibn 'Abbas, Mujahid, 'Urwah ibn al-Zubayr, Zayd ibn Aslam, Muqatil ibn Ḥayyan, Qatadah and other major commentators of the Qur'an, this is the first Qur'anic verse which grants the Muslims permission to wage war. (See Ibn Kathir's comments on verse 39 Ed.) This is corroborated by traditions in Hadith and Sirah works, which indicate that soon after this sanction was granted, practical steps were also taken against the Quraysh. It was in Safar 2 A.H. that the first expedition was dispatched towards the coastal region of the Red Sea. This expedition is variously known as the expedition of Dawwan or Abwa'. (See Ibn Hisham, vol. 1, p. 591 - Ed.)
Subject Matter and Themes
Essentially, this surah addresses three groups of people: the polytheists of Makka, wavering Muslims, and true men of faith.
The polytheists were first addressed during the Makkan period, and this naturally concluded in the Madinan period. It was emphatically impressed upon them that they were following the unfounded ideas of Jahiliyah. Rather than placing their trust in the One True God, they had mistakenly turned to false gods who were, of themselves, totally powerless. Not only that, but they also denied God's Messenger (peace be on him). In view of their blatant wickedness, they were doomed to the same fate which had befallen iniquitous nations of the past. By giving the lie to the Prophet and subjecting the most righteous elements of their nation to heartless persecution, they had courted their own ruin. Their iniquity was, thus, bound to expose them to a severe punishment from God - a punishment against which their false deities would be unable to provide any protection. Alongside this severe note of warning, the basic teachings of Islam are explained so that they may be fully comprehended. The notes of counsel and advice are interspersed throughout the surah. Moreover, persuasive arguments are also put forward against associating others with God in His Divinity as well as in support of God's Unity and of the Hereafter.
In addition to the polytheists, there were also some wavering elements in the Muslim community. These were they who had apparently made the commitment to serve God, but who were not prepared to take any risk on that behalf. This surah, then, also addresses them, severely reproaching them for their weakness. They are virtually told that their faith lacks sincerity. For whenever they enjoy comfort, happiness, and affluence, they show their loyalty to God but then altogether distance themselves from Him as soon as they face any adversity in God's cause. Thus, they deprive themselves of God's support. To adopt such an attitude is preposterous, for it cannot avert any loss, calamity or suffering which God wills for them.
As for the believers, the discourse addressed to them can be divided into two categories. In the first instance, they are addressed along with the generality of Arabs, but in the second, the address is exclusively directed at them, the true believers. The first situation consists of a severe censure of the Makkan polytheists for having barred the Muslims from entering the Holy Mosque. This was declared to be wrong since the Holy Mosque was in no way their private property, and they had no right to prevent anyone from performing Pilgrimage.
This critical observation was not only intrinsically correct, but it also undermined the position of the Quraysh politically. Basically, it raised serious questions in the minds of all the Arab tribes about the status of the Quraysh in relation to the Ka'bah: were they its custodians or were they its owners? If the Quraysh could prevent some people from performing Hajj or 'Umrah simply because they were hostile to them, and could get away with it, then they could do the same with anyone whom they disliked. They would, thus, have the authority to prevent whomsoever they wished from entering the sacred precincts of Makka.
While recounting the history of the Holy Mosque, it is pointed out that when Abraham (peace be on him) constructed the Ka'bah in compliance with God's command, he made a proclamation granting permission of Hajj to all and sundry; he granted the same rights to the Makkans and the outsiders as far as the right of Pilgrimage is concerned. At the same time, it was made clear that the house erected in Makka was meant for worship of the One True God rather than as a backdrop against which to perform polytheistic rituals. How outrageously ironic it was then that while the worship of the One True God was prohibited in the Holy Mosque there was complete licence to worship idols.
In another section of the discourse, the believers are granted permission to have recourse to force if they are subjected to repressive measures by the Quraysh. At the same time, they are told how to conduct themselves and which objectives to pursue should they attain political power. This theme occurs both in the middle and the concluding parts of the surah. In the very last verse, verse 78, the appellation of 'Muslims' is formally conferred upon the believers. They are also appraised that they are the true heirs to Abraham (peace be on him) and that they have been chosen to bear witness to the truth of God's Message before all mankind. In this capacity, it was made incumbent upon them to turn themselves into excellent examples of humanity by establishing Prayers, dispensing Zakāh, doing good, and engaging with full trust in their Lord in the struggle to uphold the Word of God.
For a better understanding of the contents of the present surah, readers should see our introductory remarks to Surahs al-Baqarah and al-Anfäl. (Towards Understanding the Qur'an. vol. I. pp. 39 ff. and vol. III, pp. 119 ff. Ed.)