Al-Hajj (The Pilgrimage)

The Tafsir of Surat Al-Hajj


(Chapter - 22)


Which was revealed in Makkah
In the Name of Allah, the Most Gracious, the Most Merciful.(1. O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.) (2. The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunk, but Allah`s torment is severe.)

The Hour
Allah commands His servants to have Taqwa of Him, He informs them of the terrors of the Day of Resurrection which will come to them with its earthquakes and other horrors, as He says:(When the earth is shaken with its (final) earthquake. And when the earth throws out its burdens.) ﴿99:1-2﴾(And the earth and the mountains shall be removed from their places, and crushed with a single crushing. Then on that Day shall the (Great) Event befall.) ﴿69:14-15﴾ And;(When the earth will be shaken with a terrible shake. And the mountains will be powdered to dust.) ﴿56:4-5﴾ It was said that this earthquake will come at the end of the life span of this world, at the outset of the Hour. Ibn Jarir recorded that `Alqamah commented on Allah`s saying,(Verily, the earthquake of the Hour (of Judgement) is a terrible thing.) "Before the Hour.`` Others said that this refers to the terror, fear, earthquakes and chaos that will happen on the Day of Resurrection, in the arena (of Judgement), after the resurrection from the graves. This was the view favored by Ibn Jarir, who took the following Hadiths as evidence: Imam Ahmad recorded that `Imran bin Husayn said that when the Messenger of Allah was on one of his journeys and some of his Companions had fallen behind, he raised his voice and recited these two Ayat:(O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing. The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but Allah`s torment is severe.) When his Companions heard that, they hastened to catch up with him, because they knew that he wanted to say something. When they reached him, he said:(Do you know what Day that is That is the Day when Adam will be called. His Lord will call him and will say: "O Adam, send forth (those of your progeny) who are to be sent to the Fire.`` He will say, "O Lord, how many are to be sent to the Fire`` He will say, "From every thousand, nine hundred and ninety-nine will be in the Fire and one will be in Paradise.``) His Companions were filled with despair and stopped smiling. When he saw that, he said:(Be of good cheer and strive hard, for by the One in Whose Hand is the soul of Muhammad, you will be counted with two creations who are of immense numbers, Ya`juj and Ma`juj, and those who have already died of the progeny of Adam and the progeny of Iblis.) Then they felt happier, and he said:(Strive hard and be of good cheer, for by the One in Whose Hand is the soul of Muhammad, in comparison to mankind you are like a mole on the flank of a camel or a mark on the foreleg of a beast.) This was also recorded by At-Tirmidhi and by An-Nasa`i in the Book of Tafsir in their Sunans. At-Tirmidhi said, "It is Hasan Sahih.``

Another Version of this Hadith
At-Tirmidhi recorded from `Imran bin Husayn that when the words,(O mankind! Have Taqwa of your Lord.) Until His saying,(but Allah`s torment is severe.) were revealed, the Prophet was on a journey, and he said:(Do you know what Day that is) They said, "Allah and His Messenger know best.`` (He said: That is the Day on which Allah will say to Adam, "Send forth (those of your progeny) who are to be sent to the Fire.`` He will say, "O Lord, how many are to be sent to the Fire`` He will say, "From every thousand, nine hundred and ninety-nine will be in the Fire and one will be in Paradise.``) The Muslims started to weep, then the Messenger of Allah said:(Be close in your rank and be straight forward, for there was never any Prophet but there was a time of ignorance just before his advent, so the number will be taken from that time of ignorance, and if that is not enough, it will be made up from the hypocrites. A parable of yours in comparison to the other nations is that, you are like a mark on the foreleg of an animal, or a mole on the flank of a camel.) Then he said,(I hope that you will be a quarter of the people of Paradise.) They said, "Allahu Akbar!`` Then he said,(I hope that you will be a third of the people of Paradise.) They said, "Allahu Akbar!`` Then he said,(I hope that you will be half of the people of Paradise.) They said, "Allahu Akbar!`` Then he ﴿the narrator﴾ said, "I do not know if he said two-thirds or not.`` This was also recorded by Imam Ahmad. Then At-Tirmidhi also said, "This is a Hasan Sahih Hadith.`` In his Tafsir, under this Ayah, Al-Bukhari recorded that Abu Sa`id said, "The Prophet said:(On the Day of Resurrection, Allah will say: "O Adam.`` He will say, "At Your service, O Lord.`` Then a voice will call out: "Allah commands you to send forth from your progeny those who are destined for the Fire.`` He will say, "O Lord, who is destined for the Fire`` He will say, "From every thousand`` -- I think he said -- "nine hundred and ninety-nine.`` At that time every pregnant female will drop her load and children will turn grey. (and you shall see mankind as in a drunken state, yet they will not be drunken, but Allah`s torment is severe.)) That will be so difficult for mankind to bear that their faces will change. The Prophet said:(Nine hundred and ninety-nine from Ya`juj and Ma`juj, and one from you. Among mankind you are like a black hair on the side of a white bull, or a white hair on the side of a black bull. I hope that you will be one quarter of the people of Paradise.) We said "Allahu Akbar!`` Then he said, (A third of the people of Paradise.) We said, "Allahu Akbar!`` Then he said, (One half of the people of Paradise.) We said: `Allahu Akbar!`` Al-Bukhari also recorded this elsewhere. It was also recorded by Muslim, and An-Nasa`i in his Tafsir. The Hadiths and reports about the terrors of the Day of Resurrection are very many, and this is not the place to quote them all.(Verily, the earthquake of the Hour is a terrible thing.) means, a serious matter, a terrifying crisis, a horrendous event. This earthquake is what will happen to people when they are filled with terror, as Allah says:(There, the believers were tried and shaken with a mighty shaking.) ﴿33:11﴾. Then Allah says:(The Day you shall see it, every nursing mother will forget her nursling,) means, she will be distracted by the horror of what she is seeing, which will make her forget the one who is the dearest of all to her and to whom she shows the most compassion. Her shock will make her neglect her infant at the very moment of breastfeeding, Allah says,(every nursing mother), and He did not say a mother who has an infant of breastfeeding age.(her nursling) means, her nursing infant that has not yet been weaned.(and every pregnant one will drop her load,) means, before the pre- gnancy has reached full term, because of the intensity of the horror.(and you shall see mankind as in a drunken state,) means, because of the severity of their situa- tion, when they will lose their minds, so that whoever sees them, will think, that they are drunk,(yet they will not be drunken, but Allah`s torment is severe.)(3. And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious Shaytan.) (4. For him (the devil) it is decreed that whosoever follows him, he will mislead him, and will drive him to the torment of the Fire.)

Condemnation of the Followers of the Shaytan
Allah condemns those who deny the Resurrection and who deny that Allah is able to restore life to the dead, those who turn away from that which Allah has revealed to His Prophets and, in their views -- denial and disbelief -- follow every rebellious Shaytan among men and Jinn. This is the state of the followers of innovation and misguidance, who turn away from the truth and follow falsehood, following the words of the leaders of misguidance who call people to follow innovation and their own desires and opinions. Allah says concerning them and their like,(And among mankind is he who disputes about Allah, without knowledge,) meaning, without sound knowledge.(and follows every rebellious Shaytan. For him it is decreed.) Mujahid said, "This refers to that Shaytan.`` meaning that is a matter written in the decree.(that whosoever follows him,) and imitates him,(he will mislead him, and will drive him to the torment of the Fire.) means, he will mislead him in this world, and in the Hereafter he will drive him to the torment of the Fire, which is unbearably hot, painful and agonizing. As-Suddi reported that Abu Malik said, "This Ayah was revealed about An-Nadr bin Al-Harith. This was also the view of Ibn Jurayj.(5. O mankind! If you are in doubt about the Resurrection, then verily, We have created you from dust, then from a Nutfah, then from a clot then from a little lump of flesh -- some formed and some unformed -- that We may make (it) clear to you. And We cause whom We will to remain in the wombs for an appointed term, then We bring you out as infants, then (give you growth) that you may reach your age of full strength. And among you there is he who dies (young), and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known. And you see the earth Hamidatan, but when We send down water on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).) (6. That is because Allah: He is the Truth, and it is He Who gives life to the dead, and it is He Who is able to do all things.) v(7. And surely, the Hour is coming, there is no doubt about it; and certainly, Allah will resurrect those who are in the graves.)

Evidence of the Resurrection in the creation of Man and of Plants
When Allah speaks of disbelief in the Resurrection, He also mentions the evidence of His power and ability to resurrect that is evident from the way He initiates creation. Allah says:(O mankind! If you are in doubt about the Resurrection,) which means the time when souls and bodies will be raised up on the Day of Resurrection,(then verily, We have created you from dust,) meaning, `you were originally created from dust`, which is what Adam, peace be upon him, was created from.(then from a Nutfah,) ﴿32:8﴾ meaning, then He made his offspring from semen of despised water.

The Development of the Nutfah and Embryo in the Womb
(then from a clot then from a little lump of flesh) if the Nutfah establishes itself in the woman`s womb, it stays like that for forty days, then more material is added to it and it changes into a red clot, by the leave of Allah, and it remains like that for forty days. Then it changes and becomes a lump of flesh, like a piece of meat with no form or shape. Then it starts to take on a form and shape, developing a head, arms, chest, stomach, thighs, legs, feet and all its members. Sometimes a woman miscarries before the fetus is formed and sometimes she miscarries after it has formed. As Allah says:(then from a little lump of flesh -- some formed and some unformed) meaning, as you see.(that We may make (it) clear to you. And We cause whom We will to remain in the wombs for an appointed term,) meaning that sometimes the fetus remains in the womb and is not miscarried.(some formed and some unformed, ) Mujahid said, "This means the miscarried fetus, formed or unformed. When forty days have passed of it being a lump of flesh, then Allah sends an angel to it who breathes the soul into it and forms it as Allah wills, handsome or ugly, male or female. He then writes its provision, its allotted length of life and whether it is to be one of the blessed or the wretched.`` It was recorded in the Two Sahihs that Ibn Mas`ud said, "The Messenger of Allah , who is the true and truly inspired one, told us:(Every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for another forty days, and then a lump of flesh for another forty days. Then Allah sends an angel to write four words: He writes his provision, his deeds, his life span, and whether he will be blessed or wretched. Then he blows the soul into him.)``

Man`s Development from Infancy to Old Age His saying;
(then We bring you out as infants,) means, weak in his body, hearing, sight, senses, stamina and mind. Then Allah gives him strength, gradually and causes his parents to treat him with tender kindness night and day. Allah says:(then (give you growth) that you may reach your age of full strength.) meaning, his strength increases until he reaches the vitality and handsomeness of youth.(And among you there is he who dies,) means, when he is young and strong.(and among you there is he who is brought back to the miserable old age,) meaning advanced old age with its weakness in mind and body, in steady decline in comprehension, and disability to grasp. As Allah says:(so that he knows nothing after having known.)(Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair. He creates what He wills. And it is He Who is the All-Knowing, the All-Powerful.) ﴿30:54﴾

Another Parable of the Resurrection from Plants
(And you see the earth Hamidatan,) This is another sign of the power of Allah to bring the dead back to life, just as He brings the dead, barren earth back to life, the lifeless earth in which nothing grows. Qatadah said, "(This means) the eroded, dusty earth.`` As-Suddi said, "Dead.``(but when We send down water on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).) When Allah sends the rain upon it, it is stirred to life, that is, vegetation begins to grow and it comes alive after it was dead. Then it rises after the soil had settled, then it puts forth its different kinds of fruit and crops with all their varied colours, tastes, fragrances, shapes and benefits. Allah says:(and puts forth every lovely kind (of growth).) meaning, beautiful in appearance and with delightful fragrances.(That is because Allah: He is the Truth,) means, the Creator, the Controller, the One Who does as He wills.(and it is He Who gives life to the dead,) means, just as He gives life to the dead earth and brings forth from it all these kinds of vegetation.(Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is able to do all things.) ﴿41:39﴾(Verily, His command, when He intends a thing, is only that He says to it, "Be!`` -- and it is!) ﴿36:82﴾.(And surely, the Hour is coming, there is no doubt about it;) meaning, it will inevitably come to pass.(and certainly, Allah will resurrect those who are in the graves.) means, He will bring them back to life after they have become dust; He will create them anew after they have become nothing.(And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust`` Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!`` He Who produces for you fire out of the green tree, when behold you kindle there- with.) ﴿36:78-80﴾. And there are many similar Ayat.(8. And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) (9. Bending his neck in pride, and leading (others) too (far) astray from the path of Allah. For him there is disgrace in this worldly life, and on the Day of Resurrection We shall make him taste the torment of burning.) (10. That is because of what your hands have sent forth, and verily, Allah is not unjust to servants.)

Clarifying the State of the Leaders of the Innovators and Those Who lead People astray
Allah has already told us about the ignorant imitators who are led astray:(And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious Shaytan.) And here He tells us about those who call others to misguidance, the leaders of disbelief and innovation:(And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) meaning, with no correct rational thought, and no clear transmitted text; what they say is based only on their opinions and whims. Allah`s saying,(Bending his neck in pride,) Ibn `Abbas and others said, "Too proud to follow the truth when he is called to it.`` Mujahid, Qatadah and Malik said, narrating from Zayd bin Aslam:(Bending his neck in pride,) means, twisting his neck, i.e., turning away from the truth to which he is called, bending his neck out of pride and arrogance. This is like the Ayat:(And in Musa, when We sent him to Fir`awn with a manifest authority. But (Fir`awn) turned away along with his hosts) ﴿51:38-39﴾,(And when it is said to them: "Come to what Allah has sent down and to the Messenger,`` you see the hypocrites turn away from you with aversion.) ﴿4:61﴾,(And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you,`` they twist their heads, and you would see them turning away their faces in pride.) ﴿63:5﴾, And Luqman said to his son:(And turn not your face away from men with pride) ﴿31:18﴾ meaning, do not turn away from them in an arrogant manner. And Allah says:(And when Our verses are recited to him, he turns away in pride) ﴿31:7﴾.(and leading (others) too (far) astray from the path of Allah.) This either refers to those who are stubborn, or it means that the person who does this has been created like this so that he will be one of those who lead others astray from the path of Allah. Then Allah says:(For him there is disgrace in this worldly life,) meaning, humiliation and shame, such as when he is too arrogant to heed the signs of Allah, so Allah will send humiliation upon him in this world and will punish him in this world, before he reaches the Hereafter, because this world is all he cares about and all he knows.(and on the Day of Resurrection We shall make him taste the torment of burning. That is because of what your hands have sent forth,) means, this will be said to him by way of rebuke.(and verily, Allah is not unjust to the servants.) This is like the Ayah:((It will be said: ) "Seize him and drag him into the midst of blazing Fire, Then pour over his head the torment of boiling water. Taste you (this)! Verily, you were (pretending to be) the mighty, the generous! Verily, this is that whereof you used to doubt!``) ﴿44:47-50﴾(11. And among mankind is he who worships Allah as it were upon the edge: if good befalls him, he is content therewith; but if a Fitnah strikes him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss.) (12. He calls besides Allah unto that which can neither harm him nor profit him. That is a straying far away.) (13. He calls unto him whose harm is nearer than his profit; certainly an evil Mawla and certainly an evil `Ashir!)

The meaning of worshipping Allah as it were upon the edge
Mujahid, Qatadah and others said:(upon the edge) means, in doubt. Others said that it meant on the edge, such as on the edge or side of a mountain, i.e., (this person) enters Islam on the edge, and if he finds what he likes he will continue, otherwise he will leave. Al-Bukhari recorded that Ibn `Abbas said:(And among mankind is he who worships Allah as it were upon the edge.) "People would come to Al-Madinah ﴿to declare their Islam﴾ and if their wives gave birth to sons and their mares gave birth to foals, they would say, `This is a good religion,` but if their wives and their mares did not give birth, they would say, `This is a bad religion.``` Al-`Awfi reported that Ibn `Abbas said, "One of them would come to Al-Madinah, which was a land that was infected with a contagious disease. If he remained healthy there, and his mare foaled and his wife gave birth to a boy, he would be content, and would say, `I have not experienced anything but good since I started to follow this religion.``(but if a Fitnah strikes him), Fitnah here means affliction, i.e., if the disease of Al-Madinah befalls him, and his wife gives birth to a babe girl and charity is delayed in coming to him, the Shaytan comes to him and says: `By Allah, since you started to follow this religion of yours, you have experienced nothing but bad things,` and this is the Fitnah.`` This was also mentioned by Qatadah, Ad-Dahhak, Ibn Jurayj and others among the Salaf when explaining this Ayah. Mujahid said, concerning the Ayah:(he turns back on his face.) "(This means), he becomes an apostate and a disbeliever.``(He loses both this world and the Hereafter.) means, he does not gain anything in this world. As for the Hereafter, he has disbelieved in Allah the Almighty, so he will be utterly doomed and humiliated. So Allah says:(That is the evident loss.), i.e., the greatest loss and the losing deal.(He calls besides Allah unto that which can neither harm him nor profit him.) means, the idols, rivals, and false gods which he calls upon for help, support and provision -- they can neither benefit him nor harm him.(That is a straying far away.)(He calls unto him whose harm is nearer than his profit;) means, he is more likely to harm him than benefit him in this world, and in the Hereafter he will most certainly cause him harm.(certainly an evil Mawla and certainly an evil `Ashir!) Mujahid said, "This means the idols.`` The meaning is: "How evil a friend is this one upon whom he calls instead of Allah as a helper and supporter.``(and certainly an evil `Ashir!) means the one with whom one mixes and spends one`s time.(14. Truly, Allah will admit those who believe and do righteous good deeds to Gardens underneath which rivers flow. Verily, Allah does what He wills.)

The Reward of the Righteous
The mention of the misguided who are doomed is followed by mention of the righteous who are blessed. They are those who believe firmly in their hearts and confirm their faith by their actions, doing all kinds of righteous deeds and avoiding evil actions. Because of this, they will inherit dwellings in the lofty ranks of the gardens of Paradise. So Allah tells us that He sends those astray and guides these, and says:(Verily, Allah does what He wills.)(15. Whoever thinks that Allah will not help him in this world and in the Hereafter, let him stretch out a rope to the ceiling and let him strangle himself. Then let him see whether his plan will remove that whereat he rages!) (16. Thus have We sent it down as clear Ayat, and surely, Allah guides whom He wills.)

Allah will definitely help His Messenger
Ibn `Abbas said, "Whoever thinks that Allah will not help Muhammad in this world and the Hereafter, let him stretch out a rope(to the ceiling) to the ceiling in his house,(and let him strangle himself.) let him hang himself with it.`` This was also the view of Mujahid, `Ikrimah, `Ata`, Abu Al-Jawza`, Qatadah and others. The meaning is: whoever thinks that Allah will not support Muhammad and His Book and His Religion, let him go and kill himself if it annoys him so much. For Allah will most certainly help and support him. Allah says:(Verily, We will indeed make victorious Our Messengers and those who believe in this world`s life and on the Day when the witnesses will stand forth.) ﴿40:51﴾. Allah says here:(Then let him see whether his plan will remove that whereat he rages!) As-Suddi said, "Meaning, in the case of Muhammad `` `Ata` Al-Khurasani said, "Let him see whether that will cure the rage he feels in his heart.``(Thus have We sent it down) the Qur`an.(as clear Ayat,) clear in its wording and its meaning, evidence from Allah to mankind.(and surely, Allah guides whom He wills.) He sends astray whomsoever He wills and He guides whomsoever He wills, and He has complete wisdom and definitive proof in doing so.(He cannot be questioned about what He does, while they will be questioned.) ﴿21:23﴾. Because of His wisdom, mercy, justice, knowledge, dominion and might, no one can overturn His ruling, and He is swift in bringing to account.17. Verily, those who believe, and those who are Jews, and the Sabians, and the Christians, and the Majus, and those who worship others besides Allah; truly, Allah will judge between them on the Day of Resurrection. Verily, Allah is over all things a Witness.)

Allah will judge between the Sects on the Day of Resurrection
Allah tells us about the followers of these various religions, the believers (Muslims) and others such as the Jews and Sabians. We have already seen a definition of them in Surat Al-Baqarah and have noted how people differ over who they are. There are also the Christians, Majus and others who worship others alongside Allah. Allah will(judge between them on the Day of Resurrection) with justice; He will admit those who believed in Him to Paradise and will send those who disbelieved in Him to Hell, for He is a Witness over their deeds, and He knows all that they say and all that they do in secret, and conceal in their breast.(18. See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawabb, and many of mankind prostrate themselves to Allah. But there are many (men) on whom the punishment is justified. And whomsoever Allah disgraces, none can honor him. Verily, Allah does what He wills.)

Everything prostrates to Allah
Allah tells us that He alone, with no partner or associate, is deserving of worship. Everything prostrates to His might, willingly or unwillingly, and everything prostrates in a manner that befits its nature, as Allah says:(Have they not observed things that Allah has created: (how) their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly) ﴿16:48﴾. And Allah says here:(See you not that whoever is in the heavens and whoever is on the earth prostrate themselves to Him) means, the angels in the regions of the heavens, and all the living creatures, men, Jinn, animals and birds.(and there is not a thing but glorifies His praise) ﴿17:44﴾.(and the sun, and the moon, and the stars,) These are mentioned by name, because they are worshipped instead of Allah, so Allah explains that they too prostrate to their Creator and that they are subjected to Him.(Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them) ﴿41:37﴾. In the Two Sahihs it was recorded that Abu Dharr said, "The Messenger of Allah said to me,(Do you know where this sun goes) I said, `Allah and His Messenger know best.` He said,(It goes (sets) and prostrates beneath the Throne, then it awaits the command. Soon it will be told, "Go back the way whence you came.``)`` Ibn `Abbas said, "A man came and said, `O Messenger of Allah, I saw myself in a dream last night, as if I was praying behind a tree. I prostrated, and the tree prostrated when I did, and I heard it saying, "O Allah, write down a reward for me for that, and remove a sin from me for that, store it with You for me and accept it from me as You accepted from Your servant Dawud.``` Ibn `Abbas said, "The Messenger of Allah recited an Ayah mentioning a prostration, then he prostrated, and I heard him saying the same words that the man had told him the tree said.`` This was recorded by At-Tirmidhi, Ibn Majah, and Ibn Hibban in his Sahih.(Ad-Dawabb) means all the animals. It was reported in a Hadith recorded by Imam Ahmad that the Messenger of Allah forbade using the backs of animals as platforms for speaking, for, perhaps the one who was being ridden was better and remembered Allah more than the one who was riding.(and many of mankind) means, they prostrate willingly, submitting themselves to Allah of their own free will.(But there are many (men) on whom the punishment is justified.) means, those who refuse prostration, are stubborn and arrogant.(And whomsoever Allah disgraces, none can honor him. Verily, Allah does what He wills.) It was recorded that Abu Hurayrah said, "The Messenger of Allah said:(When the son of Adam recites the Ayat containing the prostration, the Shaytan withdraws weeping and says, "Ah! Woe (to me)! the son of Adam was commanded to prostrate and he prostrated, so Paradise is his; I was commanded to prostrate and I refused, so I am doomed to Hell.``) This was recorded by Muslim. In his book Al-Marasil, Abu Dawud recorded that Khalid bin Ma`dan, may Allah have mercy upon him, reported that Allah`s Messenger said,(Surat Al-Hajj has been favored over the rest of the Qur`an with two prostrations.``) Al-Hafiz Abu Bakr Al-Isma`ili recorded from Abu Al-Jahm that `Umar did the two prostrations of ﴿Surat﴾ Al-Hajj when he was in Al-Jabiyah, and he said, "This Surah has been favored with two prostrations.``(19. These two opponents dispute with each other about their Lord; then as for those who disbelieved, garments of fire will be cut out for them, boiling water will be poured down over their heads.) (20. With it will melt (or vanish away) what is within their bellies, as well as (their) skins.) (21. And for them are hooked rods of iron.) (22. Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be) said to them: "Taste the torment of burning!``)

The Reason for Revelation
It was recorded in the Two Sahihs that Abu Dharr swore that this Ayah --(These two opponents dispute with each other about their Lord;) was revealed concerning Hamzah and his two companions, and `Utbah and his two companions, on the day of Badr when they came forward to engage in single combat. This is the wording of Al-Bukhari in his Tafsir of this Ayah. Then Al-Bukhari recorded that `Ali bin Abi Talib said, "I will be the first one to kneel down before the Most Merciful so that the dispute may be settled on the Day of Resurrection.`` Qays (sub-narrator) said, "Concerning them the Ayah was revealed:(These two opponents dispute with each other about their Lord;) He (Qays) said, "They are the ones who came forward (for single combat) on the day of Badr: `Ali, Hamzah and `Ubaydah vs., Shaybah bin Rabi`ah, `Utbah bin Rabi`ah and Al-Walid bin `Utbah.`` This was reported only by Al-Bukhari. Ibn Abi Najih reported that Mujahid commented on this Ayah, "Such as the disbeliever and the believer disputing about the Resurrection.`` According to one report Mujahid and `Ata` commented on this Ayah, "This refers to the believers and the disbelievers.`` The view of Mujahid and `Ata` that this refers to the disbelievers and the believers, includes all opinions, the story of Badr as well as the others. For the believers want to support the religion of Allah, while the disbelievers want to extinguish the light of faith and to defeat the truth and cause falsehood to prevail. This was the view favored by Ibn Jarir, and it is good.

The Punishment of the Disbelievers
(then as for those who disbelieved, garments of fire will be cut out for them,) meaning, pieces of fire will be prepared for them. Sa`id bin Jubayr said: "Of copper, for it is the hottest of things when it is heated.`` n(boiling water will be poured down over their heads. With it will melt (or vanish away) what is within their bellies, as well as (their) skins.) meaning, when the boiling water --which is water that has been heated to the ultimate degree- is poured down over their heads. Ibn Jarir recorded from Abu Hurayrah that the Prophet said:(The boiling water will be poured over their heads and will penetrate their skulls until it reaches what is inside, and what is inside will melt until it reaches their feet. This is the melting, then he will be restored to the state he was before.) It was also recorded by At-Tirmidhi, who said it is Hasan Sahih. This was also recorded by Ibn Abi Hatim, who then recorded that `Abdullah bin As-Sariy said, "The angel will come to him, carrying the vessel with a pair of tongs because of its heat. When he brings it near to his face, he will shy away from it. He will raise a hammer that he is carrying and will strike his head with it, and his brains will spill out, then he will pour the brains back into his head. This is what Allah says in the Ayah:(With it will melt what is within their bellies, as well as (their) skins.)``(And for them are hooked rods of iron.) Ibn `Abbas said, "They will be struck with them, and with each blow, a limb will be severed, and they will cry out for oblivion.``(Every time they seek to get away therefrom, from anguish, they will be driven back therein,) Al-A`mash reported from Abu Zibiyan that Salman said, "The fire of Hell is black and dark; its flames and coals do not glow or shine.`` Then he recited:(Every time they seek to get away therefrom, from anguish, they will be driven back therein,)("Taste the torment of burning!``) This is like the Ayah:(and it will be said to them: "Taste you the torment of the Fire which you used to deny.``) ﴿32:20﴾. The meaning is that they will be humiliated by words and actions.(23. Truly, Allah will admit those who believe and do righteous good deeds, to Gardens underneath which rivers flow (in Paradise), wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (24. And they are guided unto goodly speech and they are guided to the path of Him, Who is Worthy of all praises.)

The Reward of the Believers
When Allah tells us about the state of the people of Hell -- we seek refuge with Allah from that state of punishment, vengeance, burning and chains -- and the garments of fire that have been prepared for them, He then tells us about the state of the people of Paradise -- we ask Allah by His grace and kindness to admit us therein. He tells us:(Truly, Allah will admit those who believe and do righteous good deeds, to Gardens underneath which rivers flow,) means, these rivers flow throughout its regions, beneath its trees and palaces, and its inhabitants direct them to go wherever they want.(wherein they will be adorned) -- with jewelry --(with bracelets of gold and pearls) means, on their arms, as the Prophet said in the agreed-upon Hadith:(The jewelry of the believer ﴿in Paradise﴾ will reach as far as his Wudu` reached.)(and their garments therein will be of silk. ) in contrast to the garments of fire worn by the inhabitants of Hell, the people of Paradise will have garments of silk, Sundus and Istabraq fine green silk and gold embroidery, as Allah says:(Their garments will be of green Sundus, and Istabraq. They will be adorned with bracelets of silver, and their Lord will give them a pure drink. (And it will be said to them): "Verily, this is a reward for you, and your endeavor has been accepted.``) ﴿76:21-22﴾. In the Sahih, it says:(Do not wear fine silk or gold embroidery in this world, for whoever wears them in this world, will not wear them in the Hereafter.) `Abdullah bin Az-Zubayr said, "Those who do not wear silk in the Hereafter are those who will not enter Paradise. Allah says:(and their garments therein will be of silk)``(And they are guided unto goodly speech.) This is like the Ayat:(And those who believed and did righteous deeds, will be made to enter Gardens under which rivers flow -- to dwell therein forever, with the permission of their Lord. Their greeting therein will be: "Salam (peace!)``) ﴿14:23﴾(And angels shall enter unto them from every gate (saying): "Salamun `Alaykum (peace be upon you!)``, for you persevered in patience! Excellent indeed is the final home!``) ﴿13:23-24﴾,(No evil vain talk will they hear therein, nor any sinful speech. But only the saying of, "Peace! Peace! (Salaman! Salaman!).``) ﴿56:25-26﴾ They will be guided to a place in which they will hear good speech.(Therein they shall be met with greetings and the word of peace and respect.) ﴿25:75﴾, unlike the scorn which will be heaped upon the people of Hell by way of rebuke, when they are told:(`Taste the torment of burning!``)(and they are guided to the path of Him Who is Worthy of all praises. ) to a place in which they will give praise to their Lord for all His kindness, blessings and favors towards them, as it says in the Sahih Hadith:(They will be inspired with words of glorification and praise, just as they are inspired with breath.) Some scholars of Tafsir said that the Ayah,(And they are guided unto goodly speech) refers to the Qur`an; and it was said that it means La ilaha illallah or words of remembrance prescribed in Islam. And the Ayah:(and they are guided to the path of Him Who is Worthy of all praises.) means, the straight path in this world. These interpretations do not contradict that mentioned above. And Allah knows best.(25. Verily, those who disbelieved and hinder (men) from the path of Allah, and from Al-Masjid Al-Haram which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there, and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment.)

A Warning to Those Who hinder Others from the Path of Allah and from Al-Masjid Al-Haram and Who seek to do Evil Actions therein
Allah rebukes the disbelievers for preventing the believers from coming to Al-Masjid Al-Haram and performing their rites and rituals there, claiming that they were its guardians,(and they are not its guardians. None can be its guardians except those who have Taqwa) ﴿8:34﴾. In this Ayah there is proof that it was revealed in Al-Madinah, as Allah says in Surat Al-Baqarah:(They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram, and to drive out its inhabitants) ﴿2:217﴾ And Allah says here:(Verily, those who disbelieved and hinder (men) from the path of Allah, and from Al-Masjid Al-Haram) meaning, not only are they disbelievers, but they also hinder people from the path of Allah and from Al-Masjid Al-Haram. They prevent the believers who want to go there from reaching it, although the believers have more right than anyone else to go there. The structure of this phrase is like that to be found in the Ayah:(Those who believed, and whose hearts find rest in the remembrance of Allah, verily, in the remembrance of Allah do hearts find rest.) ﴿13:28﴾ Not only are they believers, but their hearts also find rest in the remembrance of Allah.

The Issue of renting Houses in Makkah
(which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there) meaning that they prevent people from reaching Al-Masjid Al-Haram, which Allah has made equally accessible to all in Shari`ah, with no differentiation between those who live there and those who live far away from it.(the dweller in it and the visitor from the country are equal there,) Part of this equality is that everyone has equal access to all parts of the city and can live there, as `Ali bin Abi Talhah reported from Ibn `Abbas concerning the Ayah:(the dweller in it and the visitor from the country are equal there,) He ﴿Ibn `Abbas﴾ said: "Both the people of Makkah and others can stay in Al-Masjid Al-Haram.``(the dweller in it and the visitor from the country are equal there,) Mujahid said, "The people of Makkah and others are equally allowed to stay there.`` This was also the view of Abu Salih, `Abdur-Rahman bin Sabit and `Abdur-Rahman bin Zayd bin Aslam. `Abdur-Razzaq narrated from Ma`mar, from Qatadah who said: "Its own people and others are equal therein.`` This is the issue about which Ash-Shafi`i and Ishaq bin Rahwayh differed in the Masjid of Al-Khayf, when Ahmad bin Hanbal was also present. Ash-Shafi`i was of the opinion that the various parts of Makkah can be owned, inherited and rented, and he used as evidence the Hadith of Usamah bin Zayd who said, "I said, O Messenger of Allah, will you go and stay tomorrow in your house in Makkah`` He said,(Has `Aqil left us any property) Then he said,(A disbeliever does not inherit from a Muslim and a Muslim does not inherit from a disbeliever.) This Hadith was recorded in the Two Sahihs. He also used as evidence the report that `Umar bin Al-Khattab bought a house in Makkah from Safwan bin Umayyah for four thousand Dinars, and made it into a prison. This was also the view of Tawus and `Amr bin Dinar. Ishaq bin Rahwayh was of the opinion that they (houses in Makkah) could not be inherited or rented. This was the view of a number of the Salaf, and Mujahid and `Ata` said likewise. Ishaq bin Rahwayh used as evidence the report recorded by Ibn Majah from `Alqamah bin Nadlah who said, "The Messenger of Allah , Abu Bakr and `Umar died, and nobody claimed any property in Makkah except the grazing animals. Whoever needed to live there would take up residence there, and whoever did not need to live there would let others take up residence there.`` `Abdur-Razzaq recorded that `Abdullah bin `Amr said, "It is not allowed to sell or rent the houses of Makkah.`` He also said, narrating from Ibn Jurayj: "`Ata` would not allow people to charge rent in the Haram, and he told me that `Umar bin Al-Khattab did not allow people to put gates on the houses of Makkah because the pilgrims used to stay in their courtyards. The first person to put a gate on his house was Suhayl bin `Amr. `Umar bin Al-Khattab sent for him about that and he said, `Listen to me, O Commander of the faithful, I am a man who engages in trade and I want to protect my back.` He said, `Then you may do that.``` `Abdur-Razzaq recorded from Mujahid that `Umar bin Al-Khattab said, "O people of Makkah, do not put gates on your houses, and let the bedouins stay wherever they want.`` He said: Ma`mar told us, narrating from someone who heard `Ata` say about the Ayah, x(the dweller in it and the visitor from the country are equal there, ) "They may stay wherever they want.`` Ad-Daraqutni recorded a saying reported from `Abdullah bin `Amr: "Whoever charges rent for the houses of Makkah, consumes fire.`` Imam Ahmad took a middle path, according to what his son Salih narrated from him, and he said, "They may be owned and inherited, but they should not be rented, so as to reconcile between all the proofs.`` And Allah knows best.

A Warning to Those Who want to commit Evil Actions in the Haram
(and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment.)(or to do wrong,) means, he aims deliberately to do wrong, and it is not the matter of misunderstanding. As Ibn Jurayj said narrating from Ibn `Abbas, "This means someone whose actions are intentional.`` `Ali bin Abi Talhah reported that Ibn `Abbas said, "The evil action of Shirk.`` Al-`Awfi reported that Ibn `Abbas said: "The evil action is allowing in the Haram what Allah has forbidden, such as mistreating and killing, whereby you do wrong to those who have done you no wrong and you kill those who have not fought you. If a person does this, then he deserves to suffer a painful torment.``(or to do wrong,) Mujahid said, "To do some bad action therein. This is one of the unique features of Al-Haram, that the person who is about to do some evil action should be punished if this is his intention, even if he has not yet commenced the action.`` Ibn Abi Hatim recorded in his Tafsir that `Abdullah (i.e., Ibn Mas`ud) commented about the Ayah,(and whoever inclines to evil actions therein or to do wrong,) "If a man intends to do some evil action therein, Allah will make him taste a painful torment.`` This was also recorded by Ahmad. I say, ﴿its﴾ chain is Sahih according to the conditions of Al-Bukhari, and it is more likely Mawquf than Marfu`. And Allah knows best. Sa`id bin Jubayr said, "Insulting a servant and anything more than that is (counted as) wrongdoing.`` Habib bin Abi Thabit said:(and whoever inclines to evil actions therein or to do wrong,) "Hoarding (goods) in Makkah.`` This was also the view of others.(and whoever inclines to evil actions therein or to do wrong,) Ibn `Abbas said, "This was revealed about `Abdullah bin Unays. The Messenger of Allah sent him with two men, one of whom was a Muhajir and the other from among the Ansar. They began to boast about their lineages and `Abdullah bin Unays got angry and killed the Ansari. Then he reverted from Islam (became an apostate) and fled to Makkah. Then these words were revealed concerning him:(and whoever inclines to evil actions therein or to do wrong,) meaning, whoever flees to Al-Haram to do evil actions, i.e., by leaving Islam.`` These reports indicate some meanings of the phrase "evil actions``, but the meaning is more general than that and includes things which are more serious. Hence when the owners of the Elephant planned to destroy the House (the Ka`bah), Allah sent against them birds in flocks,(Striking them with stones of Sijjil. And He made them like (an empty field of) stalks (of which the corn has been eaten up by cattle).) ﴿105:4-5﴾. means He destroyed them and made them a lesson and a warning for everyone who intends to commit evil actions there. Hence it was reported in a Hadith that the Messenger of Allah said:(This House will be attacked by an army, then when they are in a wide open space, the first of them and the last of them will be swallowed up by the earth.)(26. And (remember) when We showed Ibrahim the site of the House (saying): "Associate not anything with Me, and sanctify My House for those who circumambulate it, and those who stand up (for prayer), and those who bow and make prostration (in prayer);``) (27. And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every Fajj `Amiq.)

Building of the Ka`bah and the Proclamation of the Hajj
This is a rebuke to those among Quraysh who worshipped others than Allah and joined partners with Him in the place which from the outset had been established on the basis of Tawhid and the worship of Allah Alone, with no partner or associate. Allah tells us that He showed Ibrahim the site of the `Atiq House, i.e., He guided him to it, entrusted it to him and granted him permission to build it. Many scholars take this as evidence to support their view that Ibrahim was the first one to build the House and that it was not built before his time. It was recorded in the Two Sahihs that Abu Dharr said, "I said, `O Messenger of Allah, which Masjid was the first to be built` He said,(Al-Masjid Al-Haram.) I said, `Then which` He said,(Bayt Al-Maqdis.) I said, `How long between them` He said,(Forty years.)`` And Allah says:(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing) ﴿3:96﴾ until the end of following two Ayat. Allah says:(and We commanded Ibrahim and Isma`il that they should purify My House for those who are circumambulating it, or staying (I`tikaf), or bowing or prostrating themselves.) ﴿2:125﴾ And Allah says here:(Associate not anything with Me,) meaning, `Build it in My Name Alone.`(and sanctify My House) Qatadah and Mujahid said, "And purify it from Shirk.(for those who circumambulate it, and those who stand up, and those who bow, and make prostration (in prayer)) means, `and make it purely for those who worship Allah Alone, with no partner or associate.` What is meant by "those who circumambulate it`` is obvious, since this is an act of worship that is done only at the Ka`bah and not at any other spot on earth.(and those who stand up) means, in prayer. Allah says:(and those who bow, and make prostration.) Tawaf and prayer are mentioned together because they are not prescribed together anywhere except in relation to the House. Tawaf is done around the Ka`bah and prayer is offered facing its direction in the majority of cases, with a few exceptions, such as when one is uncertain of the direction of the Qiblah, during battle and when praying optional prayers while traveling. And Allah knows best.(And proclaim to mankind the Hajj) meaning, `announce the pilgrimage to mankind and call them to perform pilgrimage to this House which We have commanded you to build.` It was said that Ibrahim said: "O Lord, how can I convey this to people when my voice will not reach them`` It was said: "Call them and We will convey it.`` So Ibrahim stood up and said, "O mankind! Your Lord has established a House so come on pilgrimage to it.`` It is said that the mountains lowered themselves so that his voice would reach all the regions of the earth, and those who were still in their mothers` wombs and their fathers` loins would hear the call. The response came from everyone in the cities, deserts and countryside, and those whom Allah has decreed will make the pilgrimage, until the Day of Resurrection: "At Your service, O Allah, at Your service.`` This is a summary of the narrations from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr and others among the Salaf. And Allah knows best. This was recorded by Ibn Jarir and by Ibn Abi Hatim at length.(They will come to you on foot and on every lean camel,) This Ayah was used as evidence by those scholars whose view is that Hajj performed on foot by those who are able, is better than Hajj performed riding, because the phrase "on foot`` is mentioned first, and because it is an indication of their keenness and resolve. Waki` narrated from Abu Al-`Umays from Abu Halhalah from Muhammad bin Ka`b that Ibn `Abbas said, "I do not regret anything except for the fact that I wish I had performed Hajj on foot, because Allah says,(They will come to you on foot).`` But the majority are of the view that performing Hajj while riding is better, following the example of the Messenger of Allah , because he performed Hajj riding, although his physical ability was sound.(they will come from every Fajj) means every route, as Allah says:(and We placed therein Fijaj for them to pass) ﴿21:31﴾.(`Amiq) means dis- tant. This was the view of Mujahid, `Ata`, As-Suddi, Qatadah, Muqatil bin Hayan, Ath-Thawri and others. This Ayah is like the Ayah in which Allah tells us how Ibrahim prayed for his family,(So fill some hearts among men with love towards them) ﴿14:37﴾. There is no one among the Muslims who does not long to see the Ka`bah and perform Tawaf, people come to this spot from every corner of the world.(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.)

Hajj Brings benefits in this World and in the Hereafter
(That they may witness things that are of benefit to them,) Ibn `Abbas said, "Benefits in this world and in the Hereafter.`` Benefits of the Hereafter includes Allah`s pleasure. Material benefits in this world include sacrificial animals and trade.`` This was also the view of Mujahid and others, that the benefits come in this world and in the Hereafter. This is like the Ayah:(There is no sin on you if you seek the bounty of your Lord) ﴿2:198﴾.(and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice).) Shu`bah and Hushaym narrated from Abu Bishr from Sa`id from Ibn `Abbas, "The appointed days are the ten days (of Dhul-Hijjah). Al-Bukhari narrated this with a disconnected chain in a manner denoting his approval of it. Something similar was narrated from Abu Musa Al-Ash`ari, Mujahid, Qatadah, `Ata`, Sa`id bin Jubayr, Al-Hasan, Ad-Dahhak, `Ata` Al-Khurasani and Ibrahim An-Nakha`i. Al-Bukhari recorded from Ibn `Abbas that the Prophet said:(No deeds are more virtuous than deeds done on these days.) They said, "Not even Jihad for the sake of Allah`` He said,(Not even Jihad for the sake of Allah, unless a man goes out risking himself and his wealth for the sake of Allah, and does not come back with anything.) Imam Ahmad recorded that Ibn `Umar said, "The Messenger of Allah said:(There are no days that are greater before Allah or in which deeds are more beloved to Him than these ten days, so increase your Tahlil, Takbir, and Tahmid during these days.) Al-Bukhari said, "Ibn `Umar and Abu Hurayrah used to go out in the marketplace during the ten days and say Takbir, and the people would say Takbir when they said Takbir.`` These ten days include the day of `Arafah. It was recorded in Sahih Muslim that Abu Qatadah said, "The Messenger of Allah was asked about fasting on the day of `Arafah, and he said, R(I hope by Allah that it will be an expiation for the previous year and the coming year. ) These ten days include the day of An-Nahr (Sacrifice), which is the greatest day of Hajj, and it was recorded in a Hadith that it is the most virtous day to Allah.(over the beast of cattle that He has provided for them.) means, camels, cattle and sheep, as Allah explained in Surat Al-An`am:(eight pairs) ﴿6:143﴾(Then eat thereof and feed therewith the poor having a hard time.) It was recorded that when the Messenger of Allah offered his sacrifice, he commanded that part of each animal should be taken and cooked, and he ate some of the meat and drank some of the broth.(Then eat thereof) Hushaym narrated from Husayn, from Mujahid, "This is like the Ayat:(But when you finish the Ihram, you may hunt) ﴿5:2﴾(Then when the (Jumu`ah) Salah (prayer) is ended, you may disperse through the land) ﴿62:10﴾.`` This was the view favored by Ibn Jarir in his Tafsir.(the poor having a hard time.) `Ikrimah said, "This means the one who is in desperate need whose poverty is apparent, and the poor person who is too proud to ask others for help.`` Mujahid said, "The one who does not stretch forth his hand (to ask for help).``(Then let them complete their prescribed duties) `Ali bin Abi Talhah reported that Ibn `Abbas said, "This means ending Ihram by shaving one`s head, putting on one`s ordinary clothes, trimming one`s nails and so on.`` This was also reported from him by `Ata` and Mujahid. This was also the view of `Ikrimah and Muhammad bin Ka`b Al-Qurazi.(and perform their vows,) `Ali bin Abi Talhah reported that Ibn `Abbas said, this means any vows made about sacrificing a camel.(and circumambulate the `Atiq House. ) Mujahid said, "This means the Tawaf which is obligatory on the day of Sacrifice.`` Ibn Abi Hatim recorded that Abu Hamzah said, "Ibn `Abbas said to me: `Have you read in Surat Al-Hajj where Allah says:(and circumambulate the `Atiq House.) The end of rituals is the Tawaf around the `Atiq House.``` I say, this is what the Messenger of Allah did. When he came back from Mina on the day of Sacrifice, he began with stoning the Jamrah, stoning it with seven pebbles, then he offered his sacrifice and shaved his head, then he departed and circumambulated the House.`` In the Two Sahihs it was recorded that Ibn `Abbas said, "The people were commanded to end their visit to the Ka`bah by circumambulating the House, but menstruating women are exempt from this.(the `Atiq House) the area from behind Al-Hijr, because this was originally part of the Ka`bah built by Ibrahim, but the Quraysh exculded it from the House (when they had to rebuild it) because they were short of funds. The Messenger of Allah included it in his Tawaf and said that it is part of the House. He did not acknowledge the two Shami corners, because they were not built precisely upon the original foundations of Ibrahim. Qatadah narrated that Al-Hasan Al-Basri commented on the Ayah,(and circumambulate the `Atiq House.) "Because it is the first House established for mankind.`` This was also the view of `Abdur-Rahman bin Zayd bin Aslam. It was recorded that `Ikrimah said, "It was called Al-Bayt Al-`Atiq because it survived (U`tiqa) from the flood at the time of Nuh.`` Khusayf said, "It was called Al-Bayt Al-`Atiq because it was never conquered by any tyrant.``(30. That and whoever honors the sacred things of Allah, then that is better for him with his Lord. The cattle are lawful to you, except those (that will be) mentioned to you. So shun the Rijs of the idols, and shun false speech.) (31. Hunafa` Lillah, not associating partners unto Him; and whoever assigns partners to Allah,

The Reward for avoiding Sin
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.

Cattle are Lawful
(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.

The Command to shun Shirk and Lying
(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 Shaya?tin 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﴾(32. Thus it is, and whosoever honors the Sha`a`ir of Allah, then it is truly from the Taqwa of the hearts.) (33. In them are benefits for you for an appointed term, and afterwards they are brought for sacrifice to the `Atiq House.)

Explanation of the Udhiyyah and the Sha`a`ir of Allah
(and whosoever honors the Sha`a`ir of Allah,) means, His commands.(then it is truly from the Taqwa of the hearts.) This also includes obeying His commands in the best way when it comes to offering sacrifices, as Al-Hakam said narrating from Miqsam, from Ibn `Abbas: "Honoring them means choosing fat, healthy animals (for sacrifice).`` Abu Umamah bin Sahl said: "We used to fatten the Udhiyyah in Al-Madinah, and the Muslims used to fatten them.`` This was recorded by Al-Bukhari. In Sunan Ibn Majah, it was recorded from Abu Rafi` that the Messenger of Allah sacrificed two castrated, fat, horned rams. Abu Dawud and Ibn Majah recorded from Jabir: "The Messenger of Allah sacrificed two castrated, fat, horned rams.`` It was said, "The Messenger of Allah commanded us to examine their eyes and ears, and not to sacrifice the Muqabilah, the Mudabirah, the Sharqa, nor the Kharqa`.`` This was recorded by Ahmad and the Sunan compilers, and At-Tirmidhi graded it Sahih. As for the Muqabilah, it is the one whose ear is cut at the front, Mudabirah is the one whose ear is cut at the back, the Shurqa is the one whose ear is split, as Ash-Shafi`i said. The Kharqa` is the one whose ear is pierced with a hole. And Allah knows best. It was recorded that Al-Bara` said, "The Messenger of Allah said:(Four are not permitted for sacrifice: those that are obviously one-eyed, those that are obviously sick, those that are obviously lame and those that have broken bones, which no one would choose.) This was recorded by Ahmad and the Sunan compilers, and At-Tirmidhi graded it Sahih. a

The Benefits of the Sacrificial Camels
(In them are benefits for you) meaning, in the Budn (sacrificial camels) you find benefits such as their milk their wool and hair, and their use for riding.(In them are benefits for you for an appointed term,) Miqsam reported that Ibn `Abbas said: "Until you decide to offer them as a sacrifice.`` It was recorded in the Two Sahihs from Anas that the Messenger of Allah saw a man driving his sacrificial camel and said,(Ride it.) The man said, "It is a sacrificial camel.`` He said,(Ride it, woe to you!) the second or third time. According to a report recorded by Muslim from Jabir, the Messenger of Allah said:(Ride it gently accor- ding to your needs.)(and afterwards they are brought for sacrifice to the `Atiq House.) meaning, they are eventually brought to the `Atiq House -- which is the Ka`bah -- as Allah says:(an offering, brought to the Ka`bah) ﴿5:95﴾(and detained the Hady, from reaching their place of sacrifice) ﴿48:25﴾(34. And for every nation We have appointed religious ceremonies, that they may mention the Name of Allah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone. And give glad tidings to the Mukhbitin.) (35. Whose hearts are filled with fear when Allah is mentioned, and the patient who bear whatever may befall them, and who perform the Salah, and who spend out of what We have provided for them.)

Rites of Sacrifice have been prescribed for every Nation in the World