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property, in the service of Allah. Mere brutal fighting is opposed to the whole spirit of Jihad, while the sincere scholar's
pen or preacher's voice or wealthy man's contributions may be the most valuable forms of Jihad. (9.20)
19:54 - Also mention in the Book (the story of) Ismail: He was (strictly) true to what he promised
and he was an apostle (and) a prophet. 2506
19:55 - He used to enjoin on his people Prayer and Charity and he was most acceptable in the
sight of his Lord. 2507
2506 Isma'il was Az-zabih i.e., the chosen sacrifice for Allah in Muslim tradition. When Abraham told him of the sacrifice, he
voluntarily offered himself for it, and never flinched from his promise, until the sacrifice was redeemed by the
substitution of a ram under Allah's commands. He was the fountain-head of the Arabian Ummat, and in his posterity
came the Prophet of Allah. The Ummat and the Book of Islam reflect back the prophethood on Isma'il. (19.54)
2507 An acceptable sacrifice: see last note. (19.55)
21:85 - And (remember) Ismail Idris and Zul-kifl all (men) of constancy and patience; 274127422743
2741 Isma'il is mentioned specially, apart from the line which descended through Isaac (xxi. 72), as he was the founder of a
separate and greater Ummat. His sufferings began in infancy (see n. 160 to ii. 158); but his steady constancy and
submission to the will of Allah were specially shown when he earned the title of "Sacrifice to Allah" (see n. 2506 to
xix. 54). That was the particular quality of his constancy and patience. (21.85)
22:28 - "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. 280028012802
2800 There are benefits both for this our material life and for our spiritual life. Of the former kind are those associated with
social intercourse which furthers trade and increases knowledge. Of the latter kind are the opportunities of realising
some of our spiritual yearnings in sacred associations that go back to the most ancient times. Of both kinds may be
considered the opportunities which the Pilgrimage provides for strengthening our international Brotherhood. (22.28)
2801 The three special days of Hajj are the 8th, 9th, and 10th of the month of Zul- hijjah, and the two or three subsequent
days of Tashriq: see the rites explained in n. 217 to ii. 197. But we may ordinarily include the first ten days of Zul-hijjah
in the term. (22.28)
2802 The great day of commemorative Sacrifice ('Id-ul-Adhha) is the 10th of Zul- hijjah: the meat then killed is meant to be
eaten for food and distributed to the poor and needy. (22.28)
22:34 - To every people did We appoint rites (of sacrifice) that they might celebrate the name of
Allah over the sustenance He gave them from animals (fit for food) but your Allah is one Allah:
submit then your wills to Him (in Islam) and give thou the Good News to those who humble
themselves 28102811
2810 This is the true end of sacrifice, not propitiation of higher powers, for Allah is One, and He does not delight in flesh or
blood (xxii. 37), but a symbol of thanksgiving to Allah by sharing meat with fellow-men. The solemn pronouncement of
Allah's name over the sacrifice is an essential part of the rite. (22.34)
2811 The good news: i.e. the Message of Allah, that He will accept in us the sacrifice of self for the benefit of our fellowmen.
(22.34)
22:36 - The sacrificial camels we have made for you as among the Symbols from Allah: in them is
(much) good for you: then pronounce the name of Allah over them as they line up (for
sacrifice): when they are down on their sides (after slaughter) eat ye thereof and feed such as
(beg not but) live in contentment and such as beg with due humility: thus have we made
animals subject to you that ye may be grateful. 28132814
2813 See n. 2808 to xxii. 33 above. What was expressed in general terms is applied here more particularly to camels, the
most precious and useful animals of Arabia, whose mode of slaughter for sacrifice is different from that of smaller
animals: the special word for such sacrifice is Nahr (cviii.2). (22.36)
2814 here are ethics in begging, as in charity. No approval is given to arrogant and insolent begging, though the relief of
distress of all kinds, deserved and undeserved, is included in charity. But those who beg with humility and those who
receive gifts with gratitude and contentment are both mentioned for special attention. Charity should not be given for
show, or to get rid of importunate demands. It should find out real needs and meet them. (22.36)
22:58 - Those who leave their homes in the cause of Allah and are then slain or die on them will
Allah bestow verily a goodly Provision: truly Allah is He Who bestows the best Provision. 2838
2838 Rizq: sustenance, provision. I have preferred the latter word here, because after death we can only think of rizq in a
large metaphorical sense. i.e., all the provision necessary to equip the person for a full and happy Future Life, and
also, I think, a provision for his dependents and near and dear ones in this life. (22.58)
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