ayah_text: And mention when We made the House a place of return for the people and a place of security. And take, O believers, from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, saying, "Purify My House for those who perform Tawaf and those who are staying there for worship and those who bow and prostrate in prayer."

ayah_text_ar: وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِـۧمَ مُصَلًّى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَـٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

ayah_tafsir:
## The Virtue of Allah's House

Al-\`Awfi reported that Ibn \`Abbas commented on Allah's statement,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ

(And (remember) when We made the House (the Ka\`bah at Makkah) a place of resort for mankind) "They do not remain in the House, they only visit it and return to their homes, and then visit it again." Also, Abu Ja\`far Ar-Razi narrated from Ar-Rabi\` bin Anas from Abu Al-\`Aliyah who said that,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً

(And (remember) when We made the House (the Ka\`bah at Makkah) a place of resort for mankind and a place of safety) means, "Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping." Also, Mujahid, \`Ata', As-Suddi, Qatadah and Ar-Rabi\` bin Anas were reported to have said that the Ayah (2:125) means, "Whoever enters it shall be safe."

This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),

رَبَّنَا وَتَقَبَّلْ دُعَآءِ

(Our Lord! And accept my invocation).

## Allah described the House as a safe resort and refuge, for thosewho visit it are safe, even if they had committed acts of evil. Thishonor comes from the honor of the person who built it first, KhalilAr-Rahman, just as Allah said,

وَإِذْ بَوَّأْنَا لإِبْرَهِيمَ مَكَانَ الْبَيْتِ أَن لاَّ تُشْرِكْ بِى شَيْئاً

(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Ka\`bah at Makkah) (saying): "Associate not anything (in worship) with Me...") (22:26) and,

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-\`Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).

The last honorable Ayah emphasized the honor of Ibrahim's Maqam, and the instruction to pray next to it,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim

Sufyan Ath-Thawri reported that Sa\`id bin Jubayr commented on the Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer) "The stone (Maqam) is the standing place of Ibrahim, Allah's Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Isma\`il was handing him the stones (constructing the Ka\`bah)."As-Suddi said, "The Maqam of Ibrahim is a stone which Isma\`il's wife put under Ibrahim's feet when washing his head." Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi\` bin Anas.

Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, "When the Prophet performed Tawaf, \`Umar asked him, \`Is this the Maqam of our father' He said, \`Yes.' \`Umar said, \`Should we take it a place of prayer' So Allah revealed,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.")

Al-Bukhari said, "Chapter: Allah's statement,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly." He then narrated that Anas bin Malik said that \`Umar bin Al-Khattab said, "I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, \`O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.' The Ayah,

وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, \`O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet's wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, \`Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.' I advised one of his wives and she said to me, \`O \`Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him' Allah then revealed,

عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ مُسْلِمَـتٍ

(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah))." (66:5)

Also, Ibn Jarir narrated that Jabir said, "After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rak\`ahs." This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that \`Amr bin Dinar said that he heard Ibn \`Umar say, "The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rak\`ahs behind the Maqam."

All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House's walls became higher, Isma\`il brought his father a stone, so that he could stand on it, while Isma\`il handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Isma\`il and how they built the House, as narrated from Ibn \`Abbas and collected by Al-Bukhari. Ibrahim's footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as \`Al-Lamiyyah', "And Ibrahim's footprint with his bare feet on the stone is still visible."

The Muslims also saw Ibrahim's footprints on the stone, as Anas bin Malik said, "I saw the Maqam with the print of Ibrahim's toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands."

Earlier, the Maqam was placed close to the Ka\`bah's wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.

When Ibrahim finished building the House, he placed the stone next to the wall of Al-Ka\`bah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful \`Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Ka\`bah's wall during his reign. \`Umar is one of the two men, whom the Messenger of Allah described when he said,

«اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَر»

(Imitate the two men who will come after me: Abu Bakr and \`Umar.)

\`Umar was also the person whom the Qur'an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.

\`Abdur-Razzaq reported from Ibn Jurayj from \`Ata', "\`Umar bin Al-Khattab moved the Maqam back." Also, \`Abdur-Razzaq narrated that Mujahid said that \`Umar was the first person who moved the Maqam back to where it is now standing." Al-Hafiz Abu Bakr, Ahmad bin \`Ali bin Al-Husayn Al-Bayhaqi recorded \`A'ishah saying, "During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. \`Umar moved the Maqam during his reign." This Hadith has an authentic chain of narration. i


ayah_text: And mention when Abraham said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day." Allah said. "And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination."

ayah_text_ar: وَإِذْ قَالَ إِبْرَٰهِـۧمُ رَبِّ ٱجْعَلْ هَـٰذَا بَلَدًا ءَامِنًا وَٱرْزُقْ أَهْلَهُۥ مِنَ ٱلثَّمَرَٰتِ مَنْ ءَامَنَ مِنْهُم بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُۥ قَلِيلًا ثُمَّ أَضْطَرُّهُۥٓ إِلَىٰ عَذَابِ ٱلنَّارِ ۖ وَبِئْسَ ٱلْمَصِيرُ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir:
## The Command to purify the House

Al-Hasan Al-Basri said that,

وَعَهِدْنَآ إِلَى إِبْرَهِيمَ وَإِسْمَـعِيلَ

(And We gave Our 'Ahd (command) to Ibrahim and Isma\`il) means, "Allah ordered them to purify it from all filth and impurities, of which none should ever touch it." Also, Ibn Jurayj said, "I said to \`Ata', \`What is Allah's \`Ahd' He said, \`His command."' Also, Sa\`id bin Jubayr said that Ibn \`Abbas commented on the Ayah,

أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَالْعَـكِفِينَ

(that they should purify My House (the Ka\`bah) for those who are circumambulating it, or staying (I\`tikaf)) "Purify it from the idols." Further, Mujahid and Sa\`id bin Jubayr said that,

طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ

(purify My House for those who are circumambulating it) means, "From the idols, sexual activity, false witness and sins of all kinds."

Allah said,

لِلطَّآئِفِينَ

(for those who are performing Tawaf (circumambulating) it).

The Tawaf around the House is a well-established ritual, Sa\`id bin Jubayr said that,

لِلطَّآئِفِينَ

(for those who are circumambulating it) means, strangers (he means who do not live in Makkah), while;

وَالْعَـكِفِينَ

(or staying (I\`tikaf)) is about those who live in the area of the Sacred House. Also, Qatadah and Ar-Rabi\` bin Anas said that I\`tikaf is in reference to those who live in the area of the House, just as Sa\`id bin Jubayr stated. Allah said,

وَالرُّكَّعِ السُّجُودِ

(or bowing or prostrating themselves (there, in prayer))

Ibn \`Abbas said, when it is a place of prayer it includes those who are described as bowing and prostrating themselves. Also, \`Ata' and Qatadah offered the same Tafsir.

Purifying all Masjids is required according to this Ayah and according to Allah's statement,

فِى بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالاٌّصَالِ

(In houses (mosques) which Allah has ordered to be raised (to be cleaned, and to be honored), in them His Name is remembered (i.e. Adhan, Iqamah, Salah, invocations, recitation of the Qur'an). Therein glorify Him (Allah) in the mornings and in the (late) afternoons) (24:36).

There are many Hadiths that give a general order for purifying the Masjids and keeping filth and impurities away from them. This is why the Prophet said,

«إِنَّمَا بُنِيَتِ الْمَسَاجِدُ لِمَا بُنِيَتْ لَه»

(The Masjids are established for the purpose that they were built for (i. e. worshipping Allah alone).)

I have collected a book on this subject, and all praise is due to Allah.

## Makkah is a Sacred Area

Allah said,

وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَتِ مَنْ ءَامَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ

(And (remember) when Ibrahim said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.")

Imam Abu Ja\`far bin Jarir At-Tabari narrated that Jabir bin \`Abdullah said that the Messenger of Allah said,

«إِنَّ إِبْرَاهِيمَ حَرَّمَ بَيْتَ اللهِ وَأَمَّنَهُ وَإِنِّي حَرَّمْتُ الْمَدِينَةَ مَا بَيْنَ لَابَتَيْهَا، فَلَا يُصَادُ صَيْدُهَا وَلَا يُقْطَعُ عِضَاهُهَا»

(Ibrahim made Allah's House a Sacred Area and a safe refuge. I have made what is between the two sides of Al-Madinah a Sacred Area. Therefore, its game should not be hunted, and its trees should not be cut.) An-Nasa'i and Muslim also recorded this Hadith.

There are several other Hadiths that indicate that Allah made Makkah a sacred area before He created the heavens and earth. The Two Sahihs recorded \`Abdullah bin \`Abbas saying that the Messenger of Allah said,

«إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَومِ الْقِيَامَةِ وَإِنَّهُ لَمْ يَحِلَّ الْقِتَالُ فِيهِ لِأَحَدٍ قَبْلِي وَلَمْ يَحِلَّ لِي إِلَّا سَاعَةً مِنْ نَهَارٍ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلى يَوْمِ الْقِيَامَةِ لَا يُعْضَدُ شَوْكُهُ وَلَا يُنَفَّرُ صَيْدُهُ،وَلَا يَلْتَقِطُ لُقَطَتَهُ إِلَّا مَنْ عَرَّفَهَا وَلَا يُخْتَلى خَلَاهَا»

فَقَالَ الْعَبَّاسُ:

«يَا رَسُولَ اللهِ: إِلّا الْإذْخِرَ فَإِنَّهُ لِقَيْنِهِمْ وَلِبُيُوتِهِمْ فَقَالَ:

«إِلَّا الْإِذْخِر»

(Allah has made this city a sanctuary (sacred place) the Day He created the heavens and earth. Therefore, it is a sanctuary until the Day of Resurrection because Allah made it a sanctuary. It was not legal for anyone to fight in it before me, and it was legal for me for a few hours of one day. Therefore, it is a sanctuary until the Day of Resurrection, because Allah made it a sanctuary. None is allowed to uproot its thorny shrubs, or to chase its game, or to pick up something that has fallen, except by a person who announces it publicly, nor should any of its trees be cut.) Al-\`Abbas said, \`O Messenger of Allah! Except the lemon-grass, for our goldsmiths and for our graves.' The Prophet added, (Except lemon-grass.)

This is the wording of Muslim. The Two Sahihs also recorded Abu Hurayrah narrating a similar Hadith, while Al-Bukhari recorded a similar Hadith from Safiyyah bint Shaybah who narrated it from the Prophet .

Abu Shurayh Al-\`Adawi said that he said to \`Amr bin Sa\`id while he was sending armies to Makkah, "O Commander! Let me narrate a Hadith that the Messenger of Allah said the day that followed the victory of Makkah. My ears heard the Hadith, my heart comprehended it, and my eyes saw the Prophet when he said it. He thanked Allah and praised him and then said,

«إِنَّ مَكَّةَ حَرَّمَهَا اللهُ وَلَمْ يُحَرِّمْهَا النَّاسُ فَلَا يَحِلُّ لِامْرِىءٍ يُؤْمِنُ بِاللهِ وَالْيَومِ الْآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا وَلَا يَعْضِدَ بِهَا شَجَرَةً،فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِصلى الله عليه وسلّم فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُمْ، وَإِنَّمَا أَذِنَ لِي فِيهَا سَاعَةً مِنْ نَهَارٍ وَقَدْ عَادَتْ حُرْمَتُهَا الْيَومَ كَحُرْمَتِهَا بِالْأَمْسِ فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِب»

(Allah, not the people, made Makkah a sanctuary, so any person who has belief in Allah and the Last Day, should neither shed blood in it nor should he cut down its trees. If anybody argues that fighting in it is permissible on the basis that Allah's Messenger fought in Makkah, say to him, \`Allah allowed His Messenger and did not allow you.' Allah allowed me only for a few hours on that day (of the Conquest), and today its sanctity is valid as it was before. So, those who are present should inform those who are absent (concerning this fact).)

Abu Shurayh was asked, \`What did \`Amr reply' He said, (\`Amr said) \`O Abu Shurayh! I know better than you about this, the Sacred House does not give protection to a sinner, a murderer or a thief.' This Hadith was collected by Al-Bukhari and Muslim.

After this, there is no contradiction between the Hadiths that stated that Allah made Makkah a sanctuary when He created the heavens and earth and the Hadiths that Ibrahim made it a sanctuary, since Ibrahim conveyed Allah's decree that Makkah is a sanctuary, before he built the House. Similarly, the Messenger of Allah was written as the Final Prophet when Adam was still clay. Yet, Ibrahim said,

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولاً مِّنْهُمْ

(Our Lord! Send amongst them a Messenger of their own) (2: 129).

Allah accepted Ibrahim's supplication, although He had full knowledge beforehand that it will occur by His decree. To further elaborate on this subject, we should mention the Hadith about what the Messenger of Allah said when he was asked, "O Messenger of Allah! Tell us about how your prophethood started." He said,

«دَعْوَةُ أَبِي إِبْرَاهِيمَ، عَلَيْهِ السَّلَامُ، وَبُشْرَى عِيسَى ابْنِ مَرْيَمَ، وَرَأَتْ أُمِّي كَأَنَّهُ خَرَجَ مِنْهَا نُورٌ أَضَاءَتْ لَهُ قُصُورُ الشَّام»

(I am the supplication of my father Ibrahim, the good news of Jesus, the son of Mary, and my mother saw a light that radiated from her which illuminated the castles of Ash-Sham (Syria).)

In this Hadith, the Companions asked the Messenger about the beginning of his prophethood. We will explain this matter later, if Allah wills.

## Ibrahim invokes Allah to make Makkah an Area of Safety and Sustenance

Allah said that Ibrahim said,

رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا

(My Lord, make this city (Makkah) a place of security) (2:126) from terror, so that its people do not suffer from fear. Allah accepted Ibrahim's supplication. Allah said,

وَمَن دَخَلَهُ كَانَ ءَامِناً

(Whosoever enters it, he attains security) (3:97) and,

أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ

(Have they not seen that We have made (Makkah) a secure sanctuary, while men are being snatched away from all around them) (29:67).

We have already mentioned the Hadiths that prohibit fighting in the Sacred Area. Muslim recorded that Jabir said that the Messenger of Allah said,

«لَا يَحِلُّ لِأَحَدٍ أَنْ يَحْمِلَ بِمَكَّةَ السِّلَاح»

(No one is allowed to carry weapons in Makkah.) Allah mentioned that Ibrahim said,

رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا

(My Lord, make this city (Makkah) a place of security) meaning, make this a safe city. This occurred before the Ka\`bah was built. Allah said in Surat Ibrahim,

وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا

(And (remember) when Ibrahim said, "My Lord! Make this city (Makkah) one of peace and security...") (14:35) as here, Ibrahim supplicated a second time after the House was built and its people lived around it, after Ishaq who was thirteen years Isma\`il's junior was born. This is why at the end of his supplication, Ibrahim said here,

الْحَمْدُ للَّهِ الَّذِى وَهَبَ لِى عَلَى الْكِبَرِ إِسْمَـعِيلَ وَإِسْحَـقَ إِنَّ رَبِّى لَسَمِيعُ الدُّعَآءِ

(All the praises and thanks be to Allah, Who has given me in old age Isma\`il (Ishmael) and Ishaq (Isaac). Verily, my Lord is indeed the Hearer of invocations) (14:39).

Allah said next,

وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَتِ مَنْ ءَامَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلاً ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ

("...and provide its people with fruits, such of them as believe in Allah and the Last Day." He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!")

Ibn Jarir said that Ubayy bin Ka\`b commented on,

قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلاً ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ

(He answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!") "These are Allah's Words (meaning not Ibrahim's)" This is also the Tafsir of Mujahid and \`Ikrimah. Furthermore, Ibn Abi Hatim narrated that Ibn \`Abbas commented on Allah's statement,

رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَتِ مَنْ ءَامَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ

(My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.) "Ibrahim asked Allah to grant sustenance for the believers only. However, Allah revealed, \`I will also provide for the disbelievers, just as I shall provide for the believers. Would I create something and not sustain and provide for I shall allow the disbelievers little delight, and then force them to the torment of the Fire, and what an evil destination." Ibn \`Abbas then recited,

كُلاًّ نُّمِدُّ هَـؤُلاءِ وَهَـؤُلاءِ مِنْ عَطَآءِ رَبِّكَ وَمَا كَانَ عَطَآءُ رَبِّكَ مَحْظُورًا

(On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden) (17:20).

This was recorded by Ibn Marduwyah, who also recorded similar statements from \`Ikrimah and Mujahid. Similarly, Allah said,

قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ \- مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ

(Verily, those who invent a lie against Allah will never be successful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) (10:69-70),

وَمَن كَفَرَ فَلاَ يَحْزُنكَ كُفْرُهُ إِلَيْنَا مَرْجِعُهُمْ فَنُنَبِّئُهُم بِمَا عَمِلُواْ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ \- نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ

(And whoever disbelieves, let not his disbelief grieve you (O Muhammad ). To Us is their return, and We shall inform them what they have done. Verily, Allah is the Knower of what is in the breasts (of men). We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.) (31:23-24) and,

وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ \- وَلِبُيُوتِهِمْ أَبْوَباً وَسُرُراً عَلَيْهَا يَتَّكِئُونَ \- وَزُخْرُفاً وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ

(And were it not that mankind would have become of one community (all disbelievers desiring worldly life only), We would have provided for those who disbelieve in the Most Gracious (Allah), silver roofs for their houses, and elevators whereby they ascend. And for their houses, doors (of silver), and thrones (of silver) on which they could recline. And adornments of gold. Yet all this would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is (only) for the Muttaqin (the pious).) (43:33-35). Allah said next,

ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ

(Then I shall compel him to the torment of the Fire, and worst indeed is that destination!) meaning, "After the delight that the disbeliever enjoyed in this life, I will make his destination torment in the Fire, and what an evil destination." This Ayah indicates that Allah gives the disbelievers respite and then seizes them in a manner compatible to His greatness and ability. This Ayah is similar to Allah's statement,

وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ الْمَصِيرُ

(And many a township did I give respite while it was given to wrongdoing. Then (in the end) I seized it (with punishment). And to Me is the (final) return (of all)) (22:48).

Also, the Two Sahihs recorded,

«لَا أَحَدَ أَصْبَرُ عَلى أَذًى سَمِعَهُ مِنَ اللهِ إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم»

(No one is more patient than Allah when hearing abuse. They attribute a son to Him, while He grants them sustenance and health.)

The Sahih also recorded,

«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»

(Allah gives respite to the unjust person, until when He seizes him; He never lets go of him.)

He then recited Allah's statement,

وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ

(Such is the punishment of your Lord when He punishes the (population of) towns while they are doing wrong. Verily, His punishment is painful (and) severe). (11:102)

## Building the Ka\`bah and asking Allah to accept This Deed

Allah said,

وَإِذْ يَرْفَعُ إِبْرَهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَـعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ \- رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ

(And (remember) when Ibrahim (Abraham) and (his son) Isma\`il (Ishmael) were raising the foundations of the House (the Ka\`bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower. Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.")

Allah said, "O Muhammad! Remind your people when Ibrahim and Isma\`il built the House and raised its foundations while saying,

رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

(Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.")

Al-Qurtubi mentioned that Ubayy and Ibn Mas\`ud used to recite the Ayah this way,

وَإِذْ يَرْفَعُ إِبْرَهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَـعِيلُ

وَيَقُولَانِ

رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

(And (remember) when Ibrahim and (his son) Isma\`il were raising the foundations of the House (the Ka\`bah at Makkah), Saying, "Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.")

What further testifies to this statement (which adds \`saying' to the Ayah) by Ubayy and Ibn Mas\`ud, is what came afterwards,

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ

(Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You).

The Prophets Ibrahim and Isma\`il were performing a good deed, yet they asked Allah to accept this good deed from them. Ibn Abi Hatim narrated that Wuhayb bin Al-Ward recited,

وَإِذْ يَرْفَعُ إِبْرَهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَـعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ

(And (remember) when Ibrahim and (his son) Isma\`il were raising the foundations of the House (the Ka\`bah at Makkah), (saying), "Our Lord! Accept (this service) from us") and cried and said, "O Khalil of Ar-Rahman! You raise the foundations of the House of Ar-Rahman (Allah), yet you are afraid that He will not accept it from you" This is the behavior of the sincere believers, whom Allah described in His statement,

وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ

(And those who give that which they give) (23:60) meaning, they give away voluntary charity, and perform the acts of worship yet,

وَّقُلُوبُهُمْ وَجِلَةٌ

(with their hearts full of fear) (23: 60) afraid that these good deeds might not be accepted of them. There is an authentic Hadith narrated by \`A'ishah on this subject, which we will mention later, Allah willing.

Al-Bukhari recorded that Ibn \`Abbas said, "Prophet Ibrahim took Isma\`il and his mother and went away with them until he reached the area of the House, where he left them next to a tree above Zamzam in the upper area of the Masjid. During that time, Isma\`il's mother was still nursing him. Makkah was then uninhabited, and there was no water source in it. Ibrahim left them there with a bag containing some dates and a water-skin containing water. Ibrahim then started to leave, and Isma\`il's mother followed him and said, \`O Ibrahim! To whom are you leaving us in this barren valley that is not inhabited' She repeated the question several times and Ibrahim did not reply. She asked, \`Has Allah commanded you to do this' He said, \`Yes.' She said, \`I am satisfied that Allah will never abandon us.' Ibrahim left, and when he was far enough away where they could not see him, close to Thaniyyah, he faced the House, raised his hands and supplicated,

رَّبَّنَآ إِنَّى أَسْكَنتُ مِن ذُرِّيَّتِى بِوَادٍ غَيْرِ ذِى زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ

(O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka\`bah at Makkah)) until,

يَشْكُرُونَ

(Give thanks) (14:37). Isma\`il's mother then returned to her place, started drinking water from the water-skin and nursing Isma\`il. When the water was used up, she and her son became thirsty. She looked at him, and he was suffering from thirst; she left, because she disliked seeing his face in that condition. She found the nearest mountian to where she was, As-Safa, ascended it and looked, in vain, hoping to see somebody. When she came down to the valley, she raised her garment and ran, just as a tired person runs, until she reached the Al-Marwah mountain. In vain, she looked to see if there was someone there. She ran to and fro (between the two mountains) seven times." Ibn \`Abbas said that the Messenger of Allah said, "This is why the people make the trip between As-Safa and Al-Marwah (during Hajj and Umrah)."

"When she reached Al-Marwah, she heard a voice and said, \`Shush,' to herself. She tried to hear the voice again and when she did, she said, \`I have heard you. Do you have relief' She found the angel digging with his heel (or his wing) where Zamzam now exists, and the water gushed out. Isma\`il's mother was astonished and started digging, using her hand to transfer water to the water-skin." Ibn \`Abbas said that the Prophet then said, "May Allah grant His mercy to the mother of Isma\`il, had she left the water, (flow naturally without her intervention), it would have been flowing on the surface of the earth."

"Isma\`il's mother started drinking the water and her milk increased for her child. The angel (Gabriel) said to her, \`Do not fear abandonment. There shall be a House for Allah built here by this boy and his father. Allah does not abandon His people.' During that time, the area of the House was raised above ground level and the floods used to reach its right and left sides.

Afterwards some people of the tribe of Jurhum, passing through Kada', made camp at the bottom of the valley. They saw some birds, they were astonished, and said, \`Birds can only be found at a place where there is water. We did not notice before that this valley had water.' They sent a scout or two who searched the area, found the water, and returned to inform them about it. Then they all went to Isma\`il's mother, next to the water, and said, \`O Mother of Isma\`il! Will you allow us to be with you (or dwell with you)' She said, \`Yes. But you will have no exclusive right to the water here.' They said, \`We agree."' Ibn \`Abbas said that the Prophet said, "At that time, Isma\`il's mother liked to have human company."

"And thus they stayed there and sent for their relatives to join them. Later on, her boy reached the age of puberty and married a lady from them, for Isma\`il learned Arabic from them, and they liked the way he was raised. Isma\`il's mother died after that.

Then an idea occurred to Abraham to visit his dependents. So he left (to Makkah). When he arrived, he did not find Isma\`il, so he asked his wife about him. She said, \`He has gone out hunting.' When he asked her about their living conditions, she complained to him that they live in misery and poverty. Abraham said (to her), \`When your husband comes, convey my greeting and tell him to change the threshold of his gate.' When Isma\`il came, he sensed that they had a visitor and asked his wife, \`Did we have a visitor' She said, \`Yes. An old man came to visit us and asked me about you, and I told him where you were. He also asked about our condition, and I told him that we live in hardship and poverty.' Isma\`il said, \`Did he ask you to do anything' She said, \`Yes. He asked me to convey his greeting and that you should change the threshold of your gate.' Isma\`il said to her, \`He was my father and you are the threshold, so go to your family (i.e. you are divorced).' So he divorced her and married another woman. Again Ibrahim thought of visiting his dependents whom he had left (at Makkah). Ibrahim came to Isma\`il's house, but did not find Isma\`il and asked his wife, \`Where is Isma\`il' Isma\`il's wife replied, \`He has gone out hunting.' He asked her about their condition, and she said that they have a good life and praised Allah. Ibrahim asked, \`What is your food and what is your drink' She replied, \`Our food is meat and our drink is water.' He said, \`O Allah! Bless their meat and their drink."' The Prophet (Muhammad ) said, "They did not have crops then, otherwise Ibrahim would have invoked Allah to bless that too. Those who do not live in Makkah cannot bear eating a diet only containing meat and water."

"Ibrahim said, \`When Isma\`il comes back, convey my greeting to him and ask him to keep the threshold of his gate.' When Isma\`il came back, he asked, \`Has anyone visited us.' She said, \`Yes. A good looking old man,' and she praised Ibrahim, \`And he asked me about our livelihood and I told him that we live in good conditions.' He asked, \`Did he ask you to convey any message' She said, \`Yes. He conveyed his greeting to you and said that you should keep the threshold of your gate.' Isma\`il said, \`That was my father, and you are the threshold; he commanded me to keep you.'

Ibrahim then came back visiting and found Isma\`il behind the Zamzam well, next to a tree, mending his arrows. When he saw Ibrahim, he stood up and they greeted each other, just as the father and son greet each other. Ibrahim said, \`O Isma\`il, Your Lord has ordered me to do something.' He said, \`Obey your Lord.' He asked Isma\`il, \`Will you help me' He said, \`Yes, I will help you.' Ibrahim said, \`Allah has commanded me to build a house for Him there, ' and he pointed to an area that was above ground level. So, both of them rose and started to raise the foundations of the House. Abraham started building (the Ka\`bah), while Isma\`il continued handing him the stones. Both of them were saying, \`O our Lord ! Accept (this service) from us, Verily, You are the Hearing, the Knowing.' (2.127)."' Hence, they were building the House, part by part, going around it and saying,

رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

(Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.)

## The Story of rebuilding the House by Quraysh before the Messenger of Allah was sent as Prophet

In his Sirah, Muhammad bin Ishaq bin Yasar said, "When the Messenger of Allah reached thirty-five years of age, the Quraysh gathered to rebuild the Ka\`bah, this included covering it with a roof. However, they were weary of demolishing it. During that time, the Ka\`bah was barely above a man's shoulder, so they wanted to raise its height and build a ceiling on top. Some people had stolen the Ka\`bah's treasure beforehand, which used to be in a well in the middle of the Ka\`bah. The treasure was later found with a man called, Duwayk, a freed servant of Bani Mulayh bin \`Amr, from the tribe of Khuza\`ah. The Quraysh cut off his hand as punishment. Some people claimed that those who actually stole the treasure left it with Duwayk. Afterwards, the sea brought a ship that belonged to a Roman merchant to the shores of Jeddah, where it washed-up. So they collected the ship's wood to use it for the Ka\`bah's ceiling; a Coptic carpenter in Makkah prepared what they needed for the job. When they decided to begin the demolition process to rebuild the House, Abu Wahb bin \`Amr bin \`A'idh bin \`Abd bin \`Imran bin Makhzum took a stone from the Ka\`bah; the stone slipped from his hand and went back to where it had been. He said, \`O people of Quraysh! Do not spend on rebuilding the House, except from what was earned from pure sources. No money earned from a prostitute, usury or injustice should be included."' Ibn Ishaq commented here that the people also attribute these words to Al-Walid bin Al-Mughirah bin \`Abdullah bin \`Amr bin Makhzum.

Ibn Ishaq continued, "The Quraysh began to organize their efforts to rebuild the Ka\`bah, each subtribe taking the responsibility of rebuilding a designated part of it.

However, they were still weary about bringing down the Ka\`bah. Al-Walid bin Al-Mughirah said, \`I will start to bring it down.' He held an ax and stood by the Ka\`bah and said, \`O Allah! No harm is meant. O Allah! We only seek to do a good service.' He then started to chop the House's stones. The people waited that night and said, \`We will wait and see. If something strikes him, we will not bring it down and instead rebuid it the way it was. If nothing happens to him, then Allah will have agreed to what we are doing.' The next morning, Al-Walid went to work on the Ka\`bah, and the people started bringing the Ka\`bah down with him. When they reached the foundations that Ibrahim built, they uncovered green stones that were above each other, just like a pile of spears." Ibn Ishaq then said that some people told him, "A man from Quraysh, who was helping rebuild the Ka\`bah, placed the shovel between two of these stones to pull them up; when one of the stones was moved, all of Makkah shook, so they did not dig up these stones."

## The Dispute regarding Who should place the Black Stone in Its Place

Ibn Ishaq said, "The tribes of Quraysh collected stones to rebuild the House, each tribe collecting on their own. They started rebuilding it, until the rebuilding of the Ka\`bah reached the point where the Black Stone was to be placed in its designated site. A dispute erupted between the various tribes of Quraysh, each seeking the honor of placing the Black Stone for their own tribe. The dispute almost led to violence between the leaders of Quraysh in the area of the Sacred House. Banu \`Abd Ad-Dar and Banu \`Adi bin Ka\`b bin Lu'ay, gave their mutual pledge to fight until death. However, five or four days later, Abu Umayyah bin Al-Mughirah bin \`Abdullah bin \`Amr bin Makhzum, the oldest man from Quraysh then intervened at the right moment. Abu Umayyah suggested that Quraysh should appoint the first man to enter the House from its entrance to be a mediator between them. They agreed.

The Messenger - Muhammad - was the first person to enter the House. When the various leaders of Quraysh realized who the first one was, they all proclaimed, \`This is Al-Amin (the Honest one). We all accept him; This is Muhammad.' When the Prophet reached the area where the leaders were gathering and they informed him about their dispute, he asked them to bring a garment and place it on the ground. He placed the Black Stone on it. He then requested that each of the leaders of Quraysh hold the garment from one side and all participate in lifting the Black Stone, moving it to its designated area. Next, the Prophet carried the Black Stone by himself and placed it in its designated position and built around it. The Quraysh used to call the Messenger of Allah \`Al-Amin' even before the revelation came to him."

## Ibn Az-Zubayr rebuilds Al-Ka\`bah the way the Prophet wished

Ibn Ishaq said, "During the time of the Prophet , the Ka\`bah was eighteen cubits high and was covered with Egyptian linen, and they with a striped garment. Al-Hajjaj bin Yusuf was the first person to cover it with silk." The Ka\`bah remained the same way the Quraysh rebuilt it, until it was burned during the reign of \`Abdullah bin Az-Zubayr, after the year 6o H, at the end of the reign of Yazل0d bin Mu\`awiyah. During that time, Ibn Az-Zubayr was besieged at Makkah. When it was burned, Ibn Az-Zubayr brought the Ka\`bah down and built it upon the foundations of Ibrahim, including the Hijr in it. He also made an eastern door and a western door in the Ka\`bah and placed them on ground level. He had heard his aunt \`A'ishah, the Mother of the believers, narrate that the Messenger of Allah had wished that. The Ka\`bah remained like this throughout his reign, until Al-Hajjaj killed Ibn Az-Zubayr and then rebuilt it the way it was before, by the order of \`Abdul-Malik bin Marwan.

Muslim recorded that \`Ata' said, "The House was burnt during the reign of Yazid bin Mu\`awiyah, when the people of Ash-Sham raided Makkah. Ibn Az-Zubayr did not touch the House until the people came for Hajj, for he wanted to incite them against the people of Ash-Sham. He said to them, \`O people! Advise me regarding the Ka\`bah, should we bring it down and rebuild it, or just repair the damage it sustained' Ibn \`Abbas said, \`I have an opinion about this. You should rebuild the House the way it was when the people became Muslims. You should leave the stones that existed when the people became Muslims and when the Prophet was sent. ' Ibn Az-Zubayr said, \`If the house of one of them gets burned, he will not be satisfied, until he rebuilds it. How about Allah's House I will invoke my Lord for three days and will then implement what I decide.' When the three days had passed, he decided to bring the Ka\`bah down. The people hesitated to bring it down, fearing that the first person to climb on the House would be struck down. A man went on top of the House and threw some stones down, and when the people saw that no harm touched him, they started doing the same. They brought the House down to ground level. Ibn Az-Zubayr surrounded the site with curtains hanging from pillars, so that the House would be covered, until the building was erect. Ibn Az-Zubayr then said, \`I heard \`A'ishah say that the Messenger of Allah said,

«لَوْلَا أَنَّ النَّاسَ حَدِيثٌ عَهْدُهُمْ بِكُفْرٍ، وَلَيْسَ عِنْدِي مِنَ النَّفَقَةِ مَا يُقَوِّينِي عَلى بِنَائِهِ لَكُنْتُ أَدْخَلْتُ فِيهِ مِنَ الْحِجْرِ خَمْسَةَ أَذْرُعٍ، وَلَجَعَلْتُ لَهُ بَابًا يَدْخُلُ النَّاسُ مِنْهُ وَبَابًا يَخْرُجُونَ مِنْه»

(If it was not for the fact that the people have recently abandoned disbelief, and that I do not have enough money to spend on it, I would have included in the House five cubits from Al-Hijr and would have made a door for it that people could enter from, and another door that they could exit from.)

Ibn Az-Zubayr said, \`I can spend on this job, and I do not fear the people.' So he added five cubits from the Hijr, which looked like a rear part for the House that people could clearly see. He then built the House and made it eighteen cubits high. He thought that the House was still short and added ten cubits in the front and built two doors in it, one as an entrance and another as an exit.

When Ibn Az-Zubayr was killed, Al-Hajjaj wrote to \`Abdul-Malik bin Marwan asking him about the House and told him that Ibn Az-Zubayr made a rear section for the House. \`Abdul-Malik wrote back, \`We do not agree with Ibn Az-Zubayr's actions. As, for the Ka\`bah's height, leave it as it is. As for what he added from the Hijr, bring it down, and build the House as it was before and close the door.' Therefore, Al-Hajjaj brought down the House and rebuilt it as it was." In his Sunan, An-Nasa'i collected the Hadith of the Prophet narrated from \`A'ishah, not the whole story,

The correct Sunnah conformed to Ibn Az-Zubayr's actions, because this was what the Prophet wished he could do, but feared that the hearts of the people who recently became Muslim could not bear rebuilding the House. This Sunnah was not clear to \`Abdul-Malik bin Marwan. Hence, when \`Abdul-Malik realized that \`A'ishah had narrated the Hadith of the Messenger of Allah on this subject, he said, "I wish we had left it as Ibn Az-Zubayr had made it." Muslim recorded that \`Ubadydullah bin \`Ubayd said that Al-Harith bin \`Abdullah came to \`Abdul-Malik bin Marwan during his reign. \`Abdul-Malik said, \`I did not think that Abu Khubayb (Ibn Az-Zubayr) heard from \`A'ishah what he said he heard from her.' Al-Harith said, \`Yes he did. I heard the Hadith from her.' \`Abdul-Malik said, \`You heard her say what' He said, \`She said that the Messenger of Allah said,

«إِنَّ قَوْمَكِ اسْتَقْصَرُوا مِنْ بُنْيَانِ الْبَيْتِ وَلَوْلَا حَدَاثَةُ عَهْدِهِمْ بِالشِّرْكِ أَعَدْتُ مَا تَرَكُوا مِنْهُ، فَإِنْ بَدَا لِقَوْمِكِ مِنْ بَعْدِي أَنْ يَبْنُوهُ فَهَلُمِّي لِأُرِيَكِ مَا تَرَكُوهُ مِنْه»

(Your people rebuilt the House smaller. Had it not been for the fact that your people are not far from the time of Shirk, I would add what was left outside of it. If your people afterwards think about rebuilding it, let me show you what they left out of it.) He showed her around seven cubits.'

One of the narrators of the Hadith, Al-Walid bin \`Ata', added that the Prophet said,

«وَلَجَعَلْتُ لَهَا بَابَيْنِ مَوْضُوعَيْنِ فِي الْأَرْضِ: شَرْقِيًّا وَغَرْبِيًّا، وَهَلْ تَدرِينَ لِمَ كَانَ قَومُكِ رَفَعُوا بَابَهَا؟»

قَالَتْ: قُلْتُ: لَا. قَالَ:

«تَعَزُّزًا أَنْ لَا يَدْخُلَهَا إِلَّا مَنْ أَرَادُوا، فَكَانَ الرَّجُلُ إِذَا هُوَ أَرَادَ أَنْ يَدْخُلَهَا يَدَعُونَهُ يَرْتَقِي حَتَّى إِذَا كَادَ أَنْ يَدْخُلَ دَفَعُوهُ فَسَقَط»

(I would have made two doors for the House on ground level, one eastern and one western. Do you know why your people raised its door above ground level) She said, \`No.' He said, (To allow only those whom they wanted to enter it. When a man whom they did not wish to enter the House climbed to the level of the door, they would push him down)

\`Abdul-Malik then said, \`You heard \`A'ishah say this Hadith' He said, \`Yes.' \`Abdul-Malik said, \`I wish I left it as it was."

## An Ethiopian will destroy the Ka\`bah just before the Last Hour

The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,

«يُخَرِّبُ الْكَعْبَةَ ذُو السُّوَيْقَتَيْنِ مِنَ الْحَبَشَة»

(The Ka\`bah will be destroyed by Dhus-Sawiqatayn (literally, a person with two lean legs) from Ethiopia.)

Also, Ibn \`Abbas said that the Prophet said,

«كَأَنِّي بِهِ أَسْوَدَ أَفْحَجَ يَقْلَعُهَا حَجَرًا حَجَرًا»

(As if I see him now: a black person with thin legs plucking the stones of the Ka\`bah one after another.) Al-Bukhari recorded this Hadith.

Imam Ahmad bin Hanbal recorded in his Musnad that \`Abdullah bin \`Amr bin Al-\`As said that he heard the Messenger of Allah say,

«يُخَرِّبُ الْكَعْبَةَ ذُو السُّوَيْقَتَيْنِ مِنَ الْحَبَشَةِ وَيَسْلُبُهَا حِلْيَتَهَا وَيُجَرِّدُهَا مِنْ كِسْوَتِهَا، وَلَكَأَنِّي أَنْظُرُ إِلَيْهِ أُصَيْلِعَ وَ أُفَيْدِعَ يَضْرِبُ عَلَيْهَا بِمِسْحَاتِهِ وَمِعْوَلِه»

(Dhus-Sawiqatayn from Ethiopia will destroy the Ka\`bah and will loot its adornments and cover. It is as if I see him now: bald, with thin legs striking the Ka\`bah with his ax.)

This will occur after the appearance of Gog and Magog people. Al-Bukhari recorded that Abu Sa\`id Al-Khudri said that the Messenger of Allah said,

«لَيُحَجَّنَّ الْبَيْتُ وَلَيُعْتَمَرَنَّ بَعْدَ خُرُوجِ يَأْجُوجَ وَمَأْجُوج»

(There will be Hajj and \`Umrah to the House after the appearance of Gog and Magog people.)

## Al-Khalil's Supplication

Allah said that Ibrahim and Isma\`il supplicated to Him,

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ

(Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik, and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.)

Ibn Jarir said, "They meant by their supplication, \`Make us submit to Your command and obedience and not associate anyone with You in obedience or worship."Also, \`Ikrimah commented on the Ayah,

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ

(Our Lord! And make us submissive unto You)

"Allah said, \`I shall do that."'

وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ

(And of our offspring a nation submissive unto You)

Allah said, \`I shall do that.'"

This supplication by Ibrahim and Isma\`il is similar to what Allah informed us of about His believing servants,

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَجِنَا وَذُرِّيَّـتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً

(And those who say: \`Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqin) (25:74).

This type of supplication is allowed, because loving to have offspring who worship Allah alone without partners is a sign of complete love of Allah. This is why when Allah said to Ibrahim,

إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا

(Verily, I am going to make you an Imam (a leader) for mankind (to follow you)) Ibrahim said,

وَمِن ذُرِّيَّتِى قَالَ لاَ يَنَالُ عَهْدِي الظَّـلِمِينَ

("And of my offspring (to make leaders)." (Allah) said, "My covenant (prophethood) includes not the Zalimin (polytheists and wrongdoers)") which is explained by,

وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَ

(And keep me and my sons away from worshipping idols)

Muslim narrated in his Sahih that Abu Hurayrah said that the Messenger of Allah said,

«إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ أَوْ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَه»

(When the son of Adam dies, his deeds end except for three deeds: an ongoing charity, a knowledge that is being benefited from and a righteous son who supplicates (to Allah) for him.)

## The Meaning of Manasik

Sa\`id bin Mansur said that \`Attab bin Bashir informed us from Khasif, from Mujahid who said, "The Prophet Ibrahim supplicated,

وَأَرِنَا مَنَاسِكَنَا

(and show us our Manasik) Jibril then came down, took him to the House and said, \`Raise its foundations.' Ibrahim raised the House's foundations and completed the building. Jibril held Ibrahim's hand, led him to As-Safa and said, \`This is among the rituals of Allah.' He then took him to Al-Marwah and said, \`And this is among the rituals of Allah.' He then took him to Mina until when they reached the \`Aqabah, they found Iblis standing next to a tree. Jibril said, \`Say Takbir (Allah is the Great) and throw (pebbles) at him.' Ibrahim said the Takbir and threw (pebbles at) Iblis. Iblis moved to the middle Jamrah, and when Jibril and Ibrahim passed by him, Jibril said to Ibrahim, \`Say Takbir and throw at him.' Ibrahim threw at him and said Takbir. The devious Iblis sought to add some evil acts to the rituals of Hajj, but he was unable to succeed. Jibril took Ibrahim's hand and led him to Al-Mash\`ar Al-Haram and \`Arafat and said to him, \`Have you \`Arafta (known, learned) what I showed you' thrice. Ibrahim said, \`Yes I did."' Similar statements were reported from Abu Mijlaz and Qatadah. a

surah_name_english: Al-Baqarah

surah_name_arab: البقرة

surah_revelation_place: Madinah

surah_meaning: The Cow

surah_type: medinan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And mention when Abraham was raising the foundations of the House and with him Ishmael, saying, "Our Lord, accept this from us. Indeed You are the Hearing, the Knowing.

ayah_text_ar: وَإِذْ يَرْفَعُ إِبْرَٰهِـۧمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْتِ وَإِسْمَـٰعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ

ayah_tafsir: MISSING


ayah_text: Our Lord, and make us Muslims in submission to You and from our descendants a Muslim nation in submission to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.

ayah_text_ar: رَبَّنَا وَٱجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ ۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ


ayah_text: Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise."

ayah_text_ar: رَبَّنَا وَٱبْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِكَ وَيُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ

ayah_tafsir:
## Ibrahim's Supplication that Allah sends the Prophet

Allah mentioned Ibrahim's supplication for the benefit of the people of the Sacred Area (to grant them security and provision), and it was perfected by invoking Allah to send a Messenger from his offspring. This accepted supplication, from Ibrahim, conformed with Allah's appointed destiny that Muhammad be sent as a Messenger among the Ummiyyin and to all non-Arabs, among the Jinns and mankind.

Hence, Ibrahim was the first person to mention the Prophet to the people. Ever since, Muhammad was known to the people, until the last Prophet was sent among the Children of Israel, Jesus the son of Mary, who mentioned Muhammad by name. Jesus addressed the Children of Israel saying,

إِنِّى رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقاً لِّمَا بَيْنَ يَدَىَّ مِنَ التَّوْرَاةِ وَمُبَشِّراً بِرَسُولٍ يَأْتِى مِن بَعْدِى اسْمُهُ أَحْمَدُ

(I am the Messenger of Allah unto you, confirming what is before me in the Tawrah, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad) (61:6)

This is why the Prophet said ,

«دَعْوَةُ أَبِي إِبْرَاهِيمَ وَبُشْرَى عِيسَى ابْنِ مَرْيَم»

(The supplication of my father Ibrahim and the glad tidings brought forth by Jesus the son of Mary.)

The Prophet said,

«وَرَأَتْ أُمِّي أَنَّهُ خَرَجَ مِنْهَا نُورٌ أَضَاءَتْ لَهُ قُصُورُ الشَّام»

(My mother saw a light that went out of her and radiated the palaces of Ash-Sham.)

It was said that the Prophet's mother saw this vision when she was pregnant with, narrated this vision to her people, and the story became popular among them. The light mentioned in the Hadith appeared in Ash-Sham (Greater Syria), testifying to what will later occur when the Prophet's religion will be firmly established in Ash-Sham area. This is why by the end of time, Ash-Sham will be a refuge for Islam and its people. Also, Jesus the son of Mary will descend in Ash-Sham, next to the eastern white minaret in Damascus. The Two Sahihs stated,

«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللهِ وَهُمْ كَذَلِك»

وفي صحيح البخاري

«وَهُمْ بالشَّام»

(There will always be a group of my Ummah who will be on the truth, undeterred by those who fail or oppose them, until the command of Allah comes while they are on this.)

Al-Bukhari added in his Sahih, (And they will reside in Ash-Sham.)

## The Meaning of Al-Kitab wal-Hikmah

Allah said,

وَيُعَلِّمُهُمُ الْكِتَـبَ

(and instruct them in the Book) meaning, Al-Qur'an,

وَالْحِكْــمَةِ

(and Al-Hikmah) meaning, the Sunnah, as Al-Hasan, Qatadah, Muqatil bin Hayyan and Abu Malik asserted. It was also said that \`Al-Hikmah', means \`comprehension in the religion', and both meanings are correct. \`Ali bin Abi Talhah said, that Ibn \`Abbas said that,

وَيُزَكِّيهِمْ

(and purify them) means, "With the obedience of Allah."

إِنَّكَ أَنتَ العَزِيزُ الحَكِيمُ

(Verily, You are the Mighty, the Wise).

This Ayah stated that Allah is able to do anything, and nothing escapes His ability. He is Wise in His decisions, His actions, and He puts everything in its rightful place due to His perfect knowledge, wisdom and justice.


ayah_text: And who would be averse to the religion of Abraham except one who makes a fool of himself. And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous.

ayah_text_ar: وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِـۧمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ ۚ وَلَقَدِ ٱصْطَفَيْنَـٰهُ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْـَٔاخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ

ayah_tafsir:
## Only the Fools deviate from Ibrahim's Religion

Allah refuted the disbelievers' innovations of associating others with Allah in defiance of the religion of Ibrahim, the leader of the upright. Ibrahim always singled out Allah in worship, with sincerity, and he did not call upon others besides Allah. He did not commit Shirk, even for an instant. He disowned every other deity that was being worshipped instead of Allah and defied all his people in this regard. Prophet Ibrahim said,

فَلَماَّ رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـذَا رَبِّى هَـذَآ أَكْبَرُ فَلَمَّآ أَفَلَتْ قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ \- إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ

(O my people! I am indeed free from all that you join as partners (in worship with Allah). Verily, I have turned my face towards Him Who has created the heavens and the earth Hanifa (Islamic Monotheism), and I am not of Al-Mushrikin.) (6:78-79). Also, Allah said,

وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ \- إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ

(And (remember) when Ibrahim said to his father and his people: "Verily, I am innocent of what you worship. "Except Him (i.e. I worship none but Allah alone) Who did create me; and verily, He will guide me") (43:26-27),

وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ

(And Ibrahim's invoking (of Allah) for his father's forgiveness was only because of a promise he (Ibrahim) had made to him (his father). But when it became clear to him (Ibrahim) that he (his father) was an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah (one who invokes Allah with humility, glorifies Him and remembers Him much) and was forbearing) (9:114), and,

إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ \- شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ \- وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ

(Verily, Ibrahim was an Ummah (a leader having all the good qualities, or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin. (He was) thankful for His (Allah's) favors. He (Allah) chose him (as an intimate friend) and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous.) (16:120-122).

This is why Allah said here,

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَهِيمَ

(And who turns away from the religion of Ibrahim), meaning, abandons his path, way and method

إِلاَّ مَن سَفِهَ نَفْسَهُ

(except him who fools himself) meaning, who commits injustice against himself by deviating from the truth, to wickedness. Such a person will be defying the path of he who was chosen in this life to be a true Imam, from the time he was young, until Allah chose him to be His Khalil, and who shall be among the successful in the Last Life. Is there anything more insane than deviating from this path and following the path of misguidance and deviation instead Is there more injustice than this Allah said,

إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

(Verily, joining others in worship with Allah is a great Zulm (wrong) indeed) (31:13).

Abu Al-\`Aliyah and Qatadah said, "This Ayah (2:130) was revealed about the Jews who invented a practice that did not come from Allah and that defied the religion of Ibrahim." Allah's statement,

مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ \- إِنَّ أَوْلَى النَّاسِ بِإِبْرَهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِىُّ وَالَّذِينَ ءَامَنُواْ وَاللَّهُ وَلِىُّ الْمُؤْمِنِينَ

(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa (to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad ) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers.) (3:67-68), testifies to this fact.

Allah said next,

إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ

(When his Lord said to him, "Submit (i. e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the \`Alamin (mankind, Jinn and all that exists).")

This Ayah indicates that Allah commanded Ibrahim to be sincere with Him and to abide and submit to Him; Ibrahim perfectly adhered to Allah's command. Allah's statement,

وَوَصَّى بِهَآ إِبْرَهِيمُ بَنِيهِ وَيَعْقُوبُ

(And this (submission to Allah, Islam) was enjoined by Ibrahim upon his sons and by Ya\`qub) means, Ibrahim commanded his offspring to follow this religion, that is, Islam, for Allah. Or, the Ayah might be referring to Ibrahim's words,

أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ

(I have submitted myself (as a Muslim) to the Lord of the \`Alamin (mankind, Jinn and all that exists)).

This means that these Prophets loved these words so much that they preserved them until the time of death and advised their children to adhere to them after them. Similarly, Allah said,

وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ

(And he (Ibrahim) made it i.e. La ilaha illallah (none has the right to be worshipped but Allah alone) a Word lasting among his offspring, (true Monotheism)) (43:28).

It might be that Ibrahim advised his children, including Jacob, Isaac's son, who were present. It appears, and Allah knows best, that Isaac was endowed with Jacob, during the lifetime of Ibrahim and Sarah, for the good news includes both of them in Allah's statement,

فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ

(But We gave her (Sarah) glad tidings of Ishaq (Isaac), and after Ishaq, of Ya\`qub (Jacob)) (11:71).

Also, if Jacob was not alive then, there would be no use here in mentioning him specifically among Isaac's children. Also, Allah said in Surat Al-\`Ankabut,

وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ

(And We bestowed on him (Ibrahim), Ishaq and Ya\`qub, and We ordained among his offspring prophethood and the Book.) (29:27), and,

وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ نَافِلَةً

(And We bestowed upon him Ishaq, and (a grandson) Ya\`qub) (21:72), thus, indicating that this occurred during Ibrahim's lifetime. Also, Jacob built Bayt Al-Maqdis, as earlier books testified. The Two Sahihs recorded that Abu Dharr said, "I said, \`O Messenger of Allah! Which Masjid was built first' He said, (Al-Masjid Al-Haram (Al-Ka\`bah).) I said, \`Then' He said, (Bayt Al- Maqdis.) I said, \`How many years later' He said, (Forty years. )" Further, the advice that Jacob gave to his children, which we will soon mention, testifies that Jacob was among those who received the advice mentioned in Ayat above (2:130-132).

## Adhering to Tawhid until Death

Allah said,

يَـبَنِىَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ

((Saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.") meaning, perform righteous deeds during your lifetime and remain on this path, so that Allah will endow you with the favor of dying upon it. Usually, one dies upon the path that he lived on and is resurrected according to what he died on. Allah, the Most Generous, helps those who seek to do good deeds to remain on the righteous path.

This by no means contradicts the authentic Hadith that says,

«إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتّـى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعمَلُ بِعَمَلِ أَهْلِ النَّار فَيَدْخُلُهَا. وَإِنَّ الرَّجُلَ لَيَعْمَلُ بعَمَلِ أَهلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَو ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا»

(Man might perform the works of the people of Paradise until only a span of outstretched arms or a cubit separates him from it, then the Book (destiny) takes precedence, and he performs the works of the people of the Fire and thus enters it. Also, man might perform the works of the people of the Fire until only a span of outstretched arms or a cubit separates him from the Fire, but the Book takes precedence and he performs the works of the people of Paradise and thus enters it.) Allah said, (92:5-10),

فَأَمَّا مَنْ أَعْطَى وَاتَّقَى \- وَصَدَّقَ بِالْحُسْنَى \- فَسَنُيَسِّرُهُ لِلْيُسْرَى \- وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى \- وَكَذَّبَ بِالْحُسْنَى \- فَسَنُيَسِّرُهُ لِلْعُسْرَى

(As for him who gives (in charity) and keeps his duty to Allah and fears Him. And believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is a greedy miser and thinks himself self-sufficient. And belies Al-Husna (none has the right to be worshipped except Allah). We will make smooth for him the path for evil),


ayah_text: When his Lord said to him, "Submit", he said "I have submitted in Islam to the Lord of the worlds."

ayah_text_ar: إِذْ قَالَ لَهُۥ رَبُّهُۥٓ أَسْلِمْ ۖ قَالَ أَسْلَمْتُ لِرَبِّ ٱلْعَـٰلَمِينَ


ayah_text: And Abraham instructed his sons to do the same and so did Jacob, saying, "O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims."

ayah_text_ar: وَوَصَّىٰ بِهَآ إِبْرَٰهِـۧمُ بَنِيهِ وَيَعْقُوبُ يَـٰبَنِىَّ إِنَّ ٱللَّهَ ٱصْطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ


ayah_text: Or were you witnesses when death approached Jacob, when he said to his sons, "What will you worship after me?" They said, "We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac - one God. And we are Muslims in submission to Him."

ayah_text_ar: أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ ٱلْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنۢ بَعْدِى قَالُوا۟ نَعْبُدُ إِلَـٰهَكَ وَإِلَـٰهَ ءَابَآئِكَ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ إِلَـٰهًا وَٰحِدًا وَنَحْنُ لَهُۥ مُسْلِمُونَ

ayah_tafsir:
## Ya\`qub's Will and Testament to His Children upon His Death

This Ayah contains Allah's criticism of the Arab pagans among the offspring of Isma\`il as well as the disbelievers among the Children of Israel Jacob the son of Isaac, the son of Ibrahim. When death came to Jacob, he advised his children to worship Allah alone without partners. He said to them,

مَا تَعْبُدُونَ مِن بَعْدِى قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ آبَآئِكَ إِبْرَهِيمَ وَإِسْمَـعِيلَ وَإِسْحَـقَ

("What will you worship after me" They said, "We shall worship your Ilah (God ـ Allah) the Ilah of your fathers, Ibrahim, Isma\`il, Ishaq,")

Mentioning Isma\`il here is a figure of speech, because Isma\`il is Jacob's uncle. An-Nahas said that the Arabs call the uncle a father, as Al-Qurtubi mentioned).

This Ayah is used as evidence that the grandfather is called a father and inherits, rather than the brothers (i.e. when his son dies), as Abu Bakr asserted, according to Al-Bukhari who narrated Abu Bakr's statement from Ibn \`Abbas and Ibn Az-Zubayr. Al-Bukhari then commented that there are no opposing opinions regarding this subject. This is also the opinion of \`A'ishah the Mother of the believers, Al-Hasan Al-Basri, Tawus and \`Ata', Malik, Ash-Shaf\`i and Ahmad said that the inheritance is divided between the grandfather and the brothers. It was reported that this was also the opinion of \`Umar, \`Uthman, \`Ali, bin Mas\`ud, Zayd bin Thabit and several scholars among the Salaf and later generations.

The statement,

إِلَـهًا وَاحِدًا

(One Ilah (God)) means, "We single Him out in divinity and do not associate anything or anyone with Him."

وَنَحْنُ لَهُ مُسْلِمُونَ

(And to Him we submit), in obedience meaning, obedient and submissiveness. Similarly, Allah said,

وَلَهُ أَسْلَمَ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ

(While to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned) (3:83).

Indeed, Islam is the religion of all the Prophets, even if their reispective laws differed. Allah said,

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ

(And We did not send any Messenger before you (O Muhammad ) but We revealed to him (saying): La ilaha illa Ana none has the right to be worshipped but I (Allah), so worship Me (alone and none else)) (21:25).

There are many other Ayat - and Hadiths - on this subject. For instance, the Prophet said,

«نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنا وَاحِد»

(We, the Prophets, are brothers with different mothers, but the same religion.)

Allah said,

تِلْكَ أُمَّةٌ قَدْ خَلَتْ

(That was a nation who has passed away) meaning, existed before your time,

لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُم

(They shall receive the reward of what they earned and you of what you earn).

This Ayah proclaims, Your relationship to the Prophets or righteous people among your ancestors will not benefit you, unless you perform good deeds that bring about you religious benefit. They have their deeds and you have yours,

وَلاَ تُسْـَلُونَ عَمَّا كَانُوا يَعْمَلُونَ

(And you will not be asked of what they used to do)."

This is why a Hadith proclaims,

«مَنْ بَطَّأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُه»

(Whoever was slowed on account of his deeds will not get any faster on account of his family lineage.)'


ayah_text: That was a nation which has passed on. It will have the consequence of what it earned, and you will have what you have earned. And you will not be asked about what they used to do.

ayah_text_ar: تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ


ayah_text: They say, "Be Jews or Christians so you will be guided." Say, "Rather, we follow the religion of Abraham, inclining toward truth, and he was not of the polytheists."

ayah_text_ar: وَقَالُوا۟ كُونُوا۟ هُودًا أَوْ نَصَـٰرَىٰ تَهْتَدُوا۟ ۗ قُلْ بَلْ مِلَّةَ إِبْرَٰهِـۧمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

ayah_tafsir:
Muhammad bin Ishaq reported that Ibn \`Abbas said that \`Abdullah bin Suriya Al-A\`war said to the Messenger of Allah, "The guidance is only what we (Jews) follow. Therefore, follow us, O Muhammad, and you will be rightly guided." Also, the Christians said similarly, so Allah revealed,

وَقَالُواْ كُونُواْ هُودًا أَوْ نَصَـرَى تَهْتَدُواْ

(And they say, "Be Jews or Christians, then you will be guided.") Allah's statement,

قُلْ بَلْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا

(Say (to them O Muhammad ), "Nay, (we follow) only the religion of Ibrahim, Hanif) means, "We do not need the Judaism or Christianity that you call us to, rather,

مِلَّةَ إِبْرَهِيمَ حَنِيفاً

((we follow) only the religion of Ibrahim, Hanif) meaning, on the straight path, as Muhammad bin Ka\`b Al-Qurazi and \`Isa bin Jariyah stated. Also, Abu Qilabah said, "The Hanif is what the Messengers, from beginning to end, believed in.")


ayah_text: Say, O believers, "We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims in submission to Him."

ayah_text_ar: قُولُوٓا۟ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ

ayah_tafsir:
## The Muslim believes in all that Allah \`revealed and all the Prophets

Allah directed His believing servants to believe in what He sent down to them through His Messenger Muhammad and in what was revealed to the previous Prophets in general. Some Prophets Allah mentioned by name, while He did not mention the names of many others. Allah directed the believers to refrain from differentiating between the Prophets and to believe in them all. They should avoid imitating whomever Allah described as,

وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيْنَ اللَّهِ وَرُسُلِهِ وَيقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيْنَ ذَلِكَ سَبِيلاًأُوْلَـئِكَ هُمُ الْكَـفِرُونَ حَقّاً

(And wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We believe in some but reject others," and wish to adopt a way in between. They are in truth disbelievers) (4:150-151).

Al-Bukhari narrated that Abu Hurayrah said, "The People of the Book used to read the Torah in Hebrew and translate it into Arabic for the Muslims. The Messenger of Allah said,

«لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوهُمْ وقُولُوا: آمَنَّا بِاللهِ وَمَا أُنْزل إِلَيْنَا»

(Do not believe the People of the Book, nor reject what they say. Rather, say, \`We believe in Allah and in what was sent down to us.)"

Also, Muslim, Abu Dawud and An-Nasa'i recorded that Ibn \`Abbas said, "Mostly, the Messenger of Allah used to recite,

ءَامَنَّا بِاللَّهِ وَمَآ أُنزِلَ إِلَيْنَا

(We believe in Allah and that which has been sent down to us) (2: 136), and,

ءَامَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ

(We believe in Allah, and bear witness that we are Muslims (i.e. we submit to Allah)) (3:52) during the two (voluntary) Rak\`at before Fajr."

Abu Al-\`Aliyah, Ar-Rabi\` and Qatadah said, "Al-Asbat are the twelve sons of Jacob, and each one of them had an Ummah of people from his descendants. This is why they were called Al-Asbat." Al-Khalil bin Ahmad and others said, "Al-Asbat among the Children of Israel are just like the tribes among the Children of Isma\`il." This means that the Asbat are the various tribes of the Children of Israel, among whom Allah sent several Prophets. Moses said to the Children of Israel,

اذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَآءَ وَجَعَلَكُمْ مُّلُوكاً

(Remember the favor of Allah to you: when He made Prophets among you, made you kings) (5:20). Also, Allah said,

وَقَطَّعْنَـهُمُ اثْنَتَىْ عَشْرَةَ أَسْبَاطًا

(And We divided them into twelve tribes) (7:160).

Al-Qurtubi said, "Sibt is the group of people or a tribe all belonging to the same ancestors."

Qatadah said, "Allah commanded the believers to believe in Him and in all His Books and Messengers. " Also, Sulayman bin Habib said, "We were commanded to believe in the (original) Torah and Injil, but not to implement them."


ayah_text: So if they believe in the same as you believe in, then they have been rightly guided; but if they turn away, they are only in dissension, and Allah will be sufficient for you against them. And He is the Hearing, the Knowing.

ayah_text_ar: فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ ٱللَّهُ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

ayah_tafsir:
Allah said, if they, the disbelievers among the People of the Book and other disbelievers, believe in all of Allah's Books and Messengers and do not differentiate between any of them,

فَقَدِ اهْتَدَواْ

(then they are rightly guided) meaning, they would acquire the truth and be directed to it.

وَإِن تَوَلَّوْاْ

(but if they turn away) from truth to falsehood after proof had been presented to them,

فَإِنَّمَا هُمْ فِى شِقَاقٍ فَسَيَكْفِيكَهُمُ اللَّهُ

(then they are only in opposition. So Allah will suffice you against them) meaning, Allah will aid the believers against them,

وَهُوَ السَّمِيعُ الْعَلِيمُ

(And He is the Hearer, the Knower). Allah said,

صِبْغَةَ اللَّهِ

(The Sibghah of Allah). Ad-Dahhak said that Ibn \`Abbas commented, "The religion of Allah." This Tafsir was also reported of Mujahid, Abu Al-\`Aliyah, \`Ikrimah, Ibrahim, Al-Hasan, Qatadah, Ad-Dahhak, \`Abdullah bin Kathir, \`Atiyah Al-\`Awfi, Ar-Rabi\` bin Anas, As-Suddi and other scholars. The Ayah,

فِطْرَةَ اللَّهِ

(Allah's Fitrah (i.e. Allah's Islamic Monotheism)) (30:30) directs Muslims to, "Hold to it."


ayah_text: And say, "Ours is the religion of Allah. And who is better than Allah in ordaining religion? And we are worshippers of Him."

ayah_text_ar: صِبْغَةَ ٱللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ صِبْغَةً ۖ وَنَحْنُ لَهُۥ عَـٰبِدُونَ


ayah_text: Say, O Muhammad, "Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are sincere in deed and intention to Him."

ayah_text_ar: قُلْ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَـٰلُنَا وَلَكُمْ أَعْمَـٰلُكُمْ وَنَحْنُ لَهُۥ مُخْلِصُونَ

ayah_tafsir:
Allah directed His Prophet to pre-empt the arguments with the idolators:

قُلْ أَتُحَآجُّونَنَا فِى اللَّهِ

(Say (O Muhammad to the Jews and Christians), "Dispute you with us about Allah) meaning, "Do you dispute with us regarding the Oneness of Allah, obedience and submission to Him and in avoiding His prohibitions,

وَهُوَ رَبُّنَا وَرَبُّكُمْ

(while He is our Lord and your Lord) meaning, He has full control over us and you, and deserves the worship alone without partners.

وَلَنَآ أَعْمَـلُنَا وَلَكُمْ أَعْمَـلُكُمْ

(And we are to be rewarded for our deeds and you for your deeds.) meaning, we disown you and what you worship, just as you disown us. Allah said in another Ayah,

وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُمْ بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَرِىءٌ مِّمَّا تَعْمَلُونَ

(And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!") (10:41), and,

فَإنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ للَّهِ وَمَنِ اتَّبَعَنِ

(So if they dispute with you (Muhammad ) say: "I have submitted myself to Allah (in Islam), and (so have) those who follow me") (3:20). Allah said about Ibrahim,

وَحَآجَّهُ قَوْمُهُ قَالَ أَتُحَاجُّونِّى فِى اللَّهِ

(His people disputed with him. He said: "Do you dispute with me concerning Allah") (6:80), and,

أَلَمْ تَرَ إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ

(Have you not looked at him who disputed with Ibrahim about his Lord (Allah)) (2:258). He said in this honorable Ayah,

وَلَنَآ أَعْمَـلُنَا وَلَكُمْ أَعْمَـلُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ

(And we are to be rewarded for our deeds and you for your deeds. And we are sincere to Him.) meaning, "We disown you just as you disown us,"

وَنَحْنُ لَهُ مُخْلِصُونَ

(And we are sincere to Him), in worship and submission.

Allah then criticized them in the claim that Ibrahim, the Prophets who came after him and the Asbat were following their religion, whether Judaism or Christianity. Allah said,

قُلْ ءَأَنتُمْ أَعْلَمُ أَمِ اللَّهُ

(Say, "Do you know better or does Allah") meaning, Allah has the best knowledge and He stated that they were neither Jews, nor Christians. Similarly, Allah said in the Ayah,

مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa (to worship none but Allah alone) and he was not of Al-Mushrikin) (3:67) and the following Ayat. Allah also said,

وَمَنْ أَظْلَمُ مِمَّنْ كَتَمَ شَهَـدَةً عِندَهُ مِنَ اللَّهِ

And who is more unjust than he who conceals the testimony he has from Allah؟ )2:140(. Al-Hلasan Al-Basلri said, They used to recite the Book of Allah He sent to them that stated that the true religion is Isla0m and that Muhلammad is the Messenger of Allah. Their Book also stated that Ibra0h0m, Isma0 0l, Ishلa0q, Ya qu0b and the tribes were neither Jews, nor Christians. They testified to these facts, yet hid them from the people. Allah s statement,

وَمَا اللَّهُ بِغَـفِلٍ عَمَّا تَعْمَلُونَ

(And Allah is not unaware of what you do), is a threat and a warning that His knowledge encompasses every one's deeds, and He shall award each accordingly. Allah then said,

تِلْكَ أُمَّةٌ قَدْ خَلَتْ

(That was a nation who has passed away.) meaning, existed before you,

لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُم

(They shall receive the reward of what they earned, and you of what you earn.) meaning, they bear their deeds while you bear yours,

وَلاَ تُسْـَلُونَ عَمَّا كَانُوا يَعْمَلُونَ

(And you will not be asked of what they used to do) meaning, the fact that you are their relatives will not suffice, unless you imitate their good deeds. Further, do not be deceived by the fact that you are their descendants, unless you imitate them in obeying Allah's orders and following His Messengers who were sent as warners and bearers of good news. Indeed, whoever disbelieves in even one Prophet, will have disbelieved in all the Messengers, especially if one disbelieves in the master and Final Messenger from Allah, the Lord of the worlds, to all mankind and the Jinns. May Allah's peace and blessings be on Muhammad and the rest of Allah's Prophets.


ayah_text: Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, "Are you more knowing or is Allah?" And who is more unjust than one who conceals a testimony he has from Allah? And Allah is not unaware of what you do.

ayah_text_ar: أَمْ تَقُولُونَ إِنَّ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطَ كَانُوا۟ هُودًا أَوْ نَصَـٰرَىٰ ۗ قُلْ ءَأَنتُمْ أَعْلَمُ أَمِ ٱللَّهُ ۗ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَـٰدَةً عِندَهُۥ مِنَ ٱللَّهِ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ


ayah_text: That is a nation which has passed on. It will have the consequence of what it earned, and you will have what you have earned. And you will not be asked about what they used to do.