And when he finished with what he intended regarding the states of those who criticize the qiblah, which is a standing for the people, and what followed from that which he must address in establishing the religion from their arguments and disputes, and he concluded that with guidance, he began to mention what the House was for the people as a standing place, leading to all good and protecting from all harm. Its positions were made signs for the Hour, especially since Hajj is the brother of Jihad in hardship and leaving one's homeland. The Prophet, blessings and peace be upon him, named it one of the two Jihads, although it is one of the greatest objectives of the House mentioned in these verses, its virtues recited, its merits established, and its rituals which are in reality its pillars, from i'tikaf, prayer, and tawaf, referring to his Hajj and 'Umrah with His saying: "A place of return for the people and safety" [Al-Baqarah: 125]. He clarified this after that indication with some clarification, as there remained from its greatest glories nothing but it, and he included 'Umrah, the lesser Hajj, for its participation with it in manifesting its glory and elevating its banner. He said: "Indeed, as-Safa and al-Marwah". This is as if it is a justification for the House to be a qiblah, and he defined them as they are two mountains known in relation to the Ka'bah. The name as-Safa is from as-Safwah, which is what is purified from impurities, and the name al-Marwah is from al-Maru, which is what is defined from stones - this was said by al-Harali. He specifically mentioned them here to indicate that the blessing of turning towards them, as Allah, glorified and exalted is He, has legislated, is beneficial for the life of hearts with what has been revealed to this Messenger, blessings and peace be upon him, from the Book and the enduring wisdom until the end of time, a healing for hearts and a purification for souls, an increase in blessings through gratitude, and a teaching through knowledge. Just as the act of striving between them is a submission to Allah's command, beneficial for the life of his father Isma'il, peace be upon him, and it benefited those after him with what sprang forth for him from the water of Zamzam, which remains until the Day of Resurrection, food for the hungry and a cure for ailments. In this, along with the precedence of as-Safa, there is an indication for the insightful among the people of hearts that the one who is patient for Allah, who is given glad tidings in what preceded, should have a heart that combines between firmness and purity. Thus, he should be with his stone-like firmness a barrier against satanic interruptions, and with his glass-like softness, he should gather the divine illuminations, far from the watery heart with its hardness, and from the stone-like with its purity and brightness. Among the greatest connections also is that the path of Hajj at that time was prohibited by the people of war. It is as if this is a reason for what preceded, and as if it was said: And We will certainly test you with what has been mentioned, for Hajj is one of the greatest rituals of this House which you have been commanded to face, and it is something that is obligatory upon you, while its path is prohibited by those you know. So We will certainly test you with fighting them to remove the barrier of Hajj and fighting others from the people of the Book and others to complete the blessing with the completion of the religion and its dominance over every religion. And among the best of it also is that when He, exalted is He, mentioned calamities with the loss of wealth due to sins, "And whatever strikes you of calamity is from what your own hands have earned" [Ash-Shura: 30], He followed it with the remedy that compensates for that loss in religion and worldly matters. "For indeed, Hajj and 'Umrah expiate poverty and sins just as the furnace expels the impurities of gold and silver." This was narrated by Imam Ahmad, at-Tirmidhi, an-Nasa'i, Ibn Khuzaymah, and Ibn Hibban in their authentic collections from Abdullah ibn Mas'ud, may Allah be pleased with him, from the Prophet, blessings and peace be upon him. It was also narrated from several of the companions, may Allah be pleased with them, as I have clarified in my book, The Insight into the Farewell Pilgrimage.

And Al-Harali said: When the mention of a comprehensive matter regarding Hajj was made in His saying, glorified and exalted is He, "And I will complete My favor upon you" [Al-Baqarah: 150], it is because the favor attributed to Him is more deserving of the favor of religion. Within it is the favor of this world, which Hajj could not be prepared for except by it, through victory, support, and the conquest of all the Arabs, as He, exalted is He, said in what was revealed on the day of the completion of Hajj, which is the day of Arafah, "This day I have perfected for you your religion and completed My favor upon you" [Al-Ma'idah: 3]. This is due to what Allah, glorified and exalted is He, completed for them from the favor of completing the principles of religion and establishing the conquest by the opening of the Mother of Cities, in which the opening of all the earth is included, for it is the establishment of the people. He, exalted is He, organized by what He followed in the discourse a detailed account of the matter of Hajj, which was arranged concerning those who believed, as it relates to the reason for its revelation regarding the permissibility for those who were informed of the lifting of the restriction from them. They were a group from the Ansar who used to perform Hajj for Manat, and Manat was near Qudayd. They felt hesitant about performing Tawaf between Safa and Marwah. Another group also feared that their actions in Islam would be a deficiency compared to what they used to do in the days of ignorance. So Allah, glorified and exalted is He, informed them that this matter is excused for them due to their differing intentions. For indeed, actions are based on intentions. What is intended for Allah is for Allah, and it does not affect it by conforming to what was from their customs in the days of ignorance. In his jurisprudence, the validity of prostration to Allah, glorified and exalted is He, for one who was compelled to prostrate to an idol is established. And within this is the validity of worshiping Allah with the word of disbelief for one who was compelled to it. The Prophet, blessings and peace be upon him, permitted more than once for someone to say something that aligns with the disbelievers with good intention for the speaker in that, and to fulfill a need for him from his worldly affairs with the disbelievers. Thus, it became evident that he, blessings and peace be upon him, is a mercy to the worlds. He accepts the inner intentions and does not care about the outward appearances in the circumstances of necessity. So Allah, glorified and exalted is He, lifted the restriction from them due to their good intentions and their sincerity to Allah, glorified and exalted is He, in their actions. By this manner of deficiency in this rank, the opening of this discourse was organized with what preceded it from the conditions of those who believed among those tested by what was mentioned. End.

﴿From the symbols of Allah﴾ that is: the signs of the religion of the Most High King, to whom all things submit in awe of Him. Al-Harali said: And the symbols are what the hearts have felt of His truth. He also said: And the symbol is what the hearts have sensed of inner matters. ﴿That is, and whoever honors the symbols of Allah, then indeed, it is from the piety of hearts﴾ [Al-Hajj: 32]. And He mentioned them, the Exalted, by the symbols, and their practice is a sign from the signs of Islam and a sanctity from the sanctities of Allah, as He has judged in the matter of the hearts, which had in their innermost thoughts a sense of caution. Thus, by mentioning them as symbols, He affirmed them through sincerity and intention. ﴿So whoever performs Hajj﴾, from Hajj, which is the repeated intention towards what is sought of its goodness and righteousness. Al-Asfahani said: Its origin is an increase of something that you honor. End of quote.

﴿The House﴾ He mentioned the House in Hajj and the Sacred Mosque in the direction of concluding the Tawaf to the House and the spaciousness of the prayer area from the place of standing to beyond it, as the one performing Tawaf ends at the House. And the one praying stands in a place of etiquette that delays him from the end of the Tawaf due to the proximity to the House. The Exalted mentioned it with the word 'whoever', which is a general term encompassing those of understanding, avoiding addressing the specifics of those who are cautious. Thus, in its generality, there is an indication that Hajj is not prevented by anything that may occur in its locations from what is disliked in religion, as the pilgrim is preoccupied with what pertains to him rather than anything else. In the subtlety of his jurisprudence, the pilgrim turns away from the evils of those locations that may arise according to times and eras. This is confirmed by the fact that Hajj is a sign of the gathering and the people of the gathering. ﴿For every person among them, that Day will be a matter that will occupy him﴾ [Abasa: 37]. Likewise, the ruling of what is its sign; and the Hajj to the House is its visitation at the end of the year of the months, which is the month of Dhul-Hijjah, as it concludes life, just as the Prophet, blessings and peace be upon him, concluded his life with the act of Hajj. He, glorified and exalted is He, said: ﴿Or perform Umrah﴾, and He mentioned Umrah alongside Hajj as the Tawaf between Safa and Marwah is from the symbols of both acts. ﴿So there is no sin﴾, which is the accountability for deviation, and deviation is the leaning away from the path of intention. End of quote.

﴿He must circumambulate﴾ that is: he should go around with intention, determination, and energy ﴿the two﴾ beginning with what Allah has begun. Al-Harali said: The lifting of the burden from the action is a ruling that is shared by the permissible, obligatory, and recommended, so that it is correct to say: there is no burden upon you to pray the noon prayer, just as it is said: there is no burden upon you to eat if you are hungry; and what indicates permissibility and choice is the negation of the burden from the abandonment, not from the action, as he said, blessings and peace be upon him, to those who asked him about withdrawal: 'There is no burden upon you if you do not do it,' meaning: if you do not perform it, because the action is a metaphor for affirmation, not for the abandonment which is the meaning of withdrawal. And this is what Aisha, may Allah be pleased with her, confirmed when Urwah said: I do not see anything upon anyone that he should not circumambulate the two, she said: If it were as you say, it would be: there is no burden upon him not to circumambulate the two, the hadith. I say: And perhaps the expression of negation was chosen to indicate the negation of what they imagined by the correspondence, and the indication of obligation occurs by understanding the reward, for whoever performs Hajj or Umrah and does not circumambulate the two has a burden upon him, and by the Sunnah which clarified it from his saying, blessings and peace be upon him: 'Run, for indeed Allah has decreed upon you to run,' and from his action, blessings and peace be upon him, with his saying: 'Take from me your rites.' And whoever counts them among the rituals and the like. Al-Harali said: And what has been narrated from the reading of those who read 'that he should not circumambulate the two' is not 'no' negating as Aisha, may Allah be pleased with her, negated its meaning, but rather it is confirming for the affirmation like ﴿What prevented you from prostrating﴾ [Al-A'raf: 12] and ﴿So that the people of the Scripture may not know﴾ [Al-Hadid: 29], because the completeness of the ambiguous is its use in the opposites of negation and affirmation, just as it is used in various forms of opposition, just as 'what' is used in negation and affirmation, and likewise 'no' has come in the Arabic tongue in its use, even if it is less known than that, the occurrences of the Quran are considered with the highest rank of the Arabic language and its most eloquent, and one who limits himself in grammar and literature to what is below the ultimate cannot reach the correctness of his Arabic. ﴿Indeed, We have made it an Arabic Quran so that you may understand﴾ [Az-Zukhruf: 3] has ended. And those who read with the addition of 'no' are Ali, Ibn Abbas - with a difference from him - Ubayy ibn Ka'b, Ibn Mas'ud, Anas ibn Malik, may Allah be pleased with them, and Sa'id ibn Jubair, and Muhammad ibn Sirin [and Maymun ibn Mihran, as Imam Abu al-Fath Uthman ibn Jinni mentioned in his book Al-Muhtasib regarding the guidance of the readings] the exceptions; and the meaning of Aisha's, may Allah be pleased with her, statement would be that there could be no circumambulation specifically, and no reading has come with the affirmation; and as for the reading with the affirmation, the meaning guides to the fact that the reading of the negation is like it, because their being among the rituals necessitates the circumambulation of them, not neglecting them. And Allah, glorified and exalted is He, knows best. Al-Harali said: And His mention, glorified and exalted is He, of the circumambulation which is a form of action, that is: a resemblance to the circumambulation, and with the House in His saying, glorified and exalted is He: ﴿And purify My House for those who circumambulate﴾ [Al-Baqarah: 125] since the running is a movement in length, and the intended meaning is to encompass them, so it was in meaning like the circumambulation, not in form, thus He made it a circumambulation, that is: a resemblance to the circumambulation. It has ended.

And when the Companions, may Allah be pleased with them, did not intend by leaving the circumambulation between them except obedience, it was made known to them that the circumambulation between them is an act of obedience. He expressed this in a way that praises them, so He, glorified and exalted is He, said: ﴿And whoever volunteers﴾. Al-Harali said: That is, he has made it a duty upon himself to commit to goodness and righteousness without being called to it. ﴿Goodness﴾ in it indicates the virtue of spending in Hajj and Umrah with sacrificial animals and the means of assistance for companions, as understood by the term goodness, because the customary use of it is in the best of provisions and spending, as He, glorified and exalted is He, said: ﴿And indeed, he is severe in his love of goodness﴾ [Al-Adiyat: 8] and ﴿If he leaves behind goodness﴾ [Al-Baqarah: 180]. And since lifting the burden is a form of leaving, it was balanced in the address by affirming an act of goodness so that the address includes an affirmation that indicates action when the first only indicated leaving. So whoever is confirmed in faith, he gives generously in his provisions for his visit to his Lord and is frugal in his own interests. And whoever is deprived of half of his worldly affairs, he is limited in his expenditures for his visit to his Lord and gives generously in his own interests and the desires of his family. This is among the signs of the believers and the signs of the ignorant. Whoever visits the king presents the best he can before him, and he only presents it truly for himself, not for his Lord. So whoever thanks Allah's blessing by manifesting it at the time of visitation, he has a verse of sending to Him and meeting Him. Allah thanks him for that on the day he meets Him. Thus, the gifts of Allah to him on the Day of Resurrection are greater than his gifts to Him on the day of visitation in his Hajj and Umrah. ﴿Indeed, Allah﴾, that is, the One who encompasses all attributes of perfection, ﴿is Appreciative﴾, that is, rewarding for deeds with multiplied rewards. Al-Harali said: And His saying ﴿is Knowing﴾ contains a warning against the entrances of showing off and seeking reputation in giving generously, due to what overwhelms the soul from boasting in manifesting goodness. This has ended.